Chapter 3 Ditthi Samyutta (On Views)

SN 24.1 Vata Sutta: ​Winds

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The winds do' not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar'?"

"Venerable sir, our teachings are rooted in the Blessed One . . .. "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar: When there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' "

"What do you think, bhikkhus, is form permanent or impermanent? ..  ... Is consciousness permanent or impermanent?"
"Impermanent, venerable sir." .,.
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."
"That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind: is that permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir." 

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."
"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases, and when, further, he has abandoned perplexity about suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he is then called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

(The view of me and mine is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.2 Etaṃmama Sutta: This Is Mine

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'This is mine, this I am, this is my self?"

"Venerable sir, our teachings are rooted in the Blessed One . . . . "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'This is mine, this I am, this is my self.' When there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'This is mine, this I am, this is my self.' ..."

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer '" with enlightenment as his destination."

(The view of me and mine is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.3 Soattā Sutta: The Self

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'That which is the self is the world; having passed away, that I shall be-permanent, stable, eternal, not subject to change'?"

"Venerable sir, our teachings are rooted in the Blessed One .... "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'That which is the self is the world; having passed away, that I shall be-permanent, stable, eternal, not subject to change' When there is feeling ... perception ... volitional formations .... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'That which is the self is the world ... not subject to change.' .."

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ... with enlightenment as his destination."

​(The view that the self is identical with the cosmos is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)
​
SN 24.4 Nocamesiyā Sutta: It Might Not Be For Me

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'I might not be, and it might not be for me; I will not be, [and] it will not be for me, ?"

"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'I might not be, and it might not be for me; I will not be, [and] it will not be for me.' When there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'I might not be ... it will not be for me: ... "

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ... with enlightenment as his destination."

(The view that “I might not be” is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24. 5 Natthidinna Sutta: There Is Not

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'There is nothing given, nothing offered, nothing presented in charity; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins faring and practicing rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others. This person consists of the four great elements. When one dies, earth returns to and merges with the earth-body; water returns to and merges with the water-body; fire returns to and merges with the fire-body; air returns to and merges with the air body; the faculties are transferred to space. [Four] men with the bier as fifth carry away the corpse. The funeral orations last as far as the charnel ground; the bones whiten; burnt offerings end with ashes. Giving is a doctrine of fools. When anyone asserts the doctrine that there is [giving and the like], it is empty, false prattle. Fools and the wise are alike cut off and perish with the breakup of the body; after death they do not exist'?"

"Venerable sir, our teachings are rooted in the Blessed One .... "
"When there is form, bhikkhus, when there is feeling ...perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'There is nothing given ... ... after death they do not exist.' ... "

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ...with enlightenment as his destination."

(The view of annihilationism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.6 Karoto Sutta: Acting

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:'When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another's wife, utters falsehood-no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one where to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one where to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit'?"

"Venerable sir, our teachings are rooted in the Blessed One . . .. "
"When there is form, bhikkhus, when there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'When one acts or makes others act ... there is no merit and no outcome of merit.' ...
"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ..  with enlightenment as his destination." 

(The view of moral nihilism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.7 Hetu Sutta: Cause

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'There is no cause or condition for the defilement of beings; beings are defiled without cause or condition. There is no cause or condition for the purification of beings; beings are purified without cause or condition. [There is no action by self, no action by others, no manly action.] There is no power, no energy, no manly strength, no manly endurance. All beings, all living beings, all creatures, all souls are without mastery, power, and energy; moulded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes'?,"

"Venerable sir, our teachings are rooted in the Blessed One . . .. "
"When there is form, bhikkhus, when there is feeling ... perception .,. volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'There is no cause or condition for the defilement of beings .,. they experience pleasure and pain in the six classes: ... "When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ... with enlightenment as his destination."

(The view that denies causality (Kamma) is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.8 Mahādiṭṭhi Sutta: The Great View

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:'There are these seven bodies that are unmade, not brought forth, uncreated, without a creator, barren, steady as mountain peaks, steady as pillars. They do not move or change or obstruct each other. None is able to cause pleasure or pain or pleasure-and-pain to others. What are the seven? They are: the earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as the seventh. These seven bodies are unmade .... [Herein, there is no killer, no slaughterer, no hearer, no speaker, no knower, no intimater.] Even one who cuts off another's head with a sharp sword does not deprive anyone of life; the sword merely passes through the space between the seven bodies. There are fourteen hundred thousand principal modes of generation, and six thousand, and six hundred; there are five hundred kinds of kamma, and five kinds of kamma, and three kinds of kamma, and full kamma, and half-kamma; there are sixty-two pathways, sixty-two sub-aeons, six classes, eight stages in the life of man, forty-nine hundred kinds of Ajivakas, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of nagas, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven spheres of non-percipient beings, seven spheres of knotless ones, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven kinds of knots, seven hundred [other] kinds of knots, seven precipices, seven hundred [other] precipices, seven kinds of dreams, seven hundred [other] kinds of dreams, eighty-four hundred thousand great aeons through which the foolish and the wise roam and wander, after which they will alike make an end to suffering. There is none of this: "By this virtue or vow or austerity or holy life I will make unripened kamma ripen or eradicate ripened kamma by repeatedly experiencing it" -not so! Pleasure and pain are meted out; samsara' s limits are fixed; there is no shortening it or extending it, no advancing forward or falling back. Just as, when a ball of string is thrown, it runs away unwinding, so too the foolish and the wise, by unwinding, flee from pleasure and pain'?" (Ajivika school thinks that there is no kamma)

"Venerable sir, our teachings are rooted in the Blessed One .... "
"When there is form, bhikkhus, when there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'There are these seven bodies that are unmade ... the foolish and the wise, by unwinding, flee from pleasure and pain.' ...  ... "

"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ... with enlightenment as his destination."

(The view that transmigration is fixed is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.9 Sassatadiṭṭhi Sutta: The World Is Eternal

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The world is eternal'?"
"Venerable sir, our teachings are rooted in the Blessed One . . .. "

"When there is form, bhikkhus, when there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The world is eternal.' ... ... "When, bhikkhus, a noble disciple has abandoned perplexity in these six cases ... he is then called a noble disciple who is a stream-enterer ... with enlightenment as his destination."

(The view that the cosmos is eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.10 Asassatadiṭṭhi Sutta: The World Is Not Eternal

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The world is not eternal'?"
"Venerable sir, our teachings are rooted in the Blessed One .... "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the cosmos is not eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.11 Antavā Sutta: The World is Finite
​
At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The world is finite'?"
"Venerable sir, our teachings are rooted in the Blessed One .... "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the cosmos is finite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.12 Anantavā Sutta: The World Is Infinite

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The world is infinite'?" 
"Venerable sir, our teachings are rooted in the Blessed One .... "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the cosmos is infinite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

​SN 24.13 Taṃjīvaṃtaṃsarīraṃ Sutta:  Soul and Body Are the Same

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The soul and the body are the same'?"
"Venerable sir, our teachings are rooted in the Blessed One .... "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the soul is the same thing as the body is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.14 Aññaṃjīvaṃaññaṃsarīraṃ Sutta: Soul and Body Are Different

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The soul is one thing, the body another'?"
"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the soul and the body are different things is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.15 Hotitathāgato Sutta: The Tathagata Exists

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The Tathagata exists after death'?"
"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the Realized One exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.16 Nahotitathāgato Sutta: The Tathagata Does Not Exist

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The Tathagata does not exist after death'?"
"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination." 

(The view that the Realized One does not exist after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.17 Hoticanacahotitathāgato Sutta: The Tathagata Both Exists and does Not Exist

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The Tathagata both exists and does not exist after death'?"
"Venerable sir, our teachings are rooted in the Blessed One . . .. "
"When, bhikkhus, a noble disciple ... with enlightenment as his destination."

(The view that the Realized One both exists and does not exist after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.18 Nevahotinanahotitathāgato Sutta: The Tathagata Neither Exists Nor Does Not Exist

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The Tathagata neither exists nor does not exist after death'?"
"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'The Tathagata neither exists nor does not exist after death.' When there is feeling ... perception ... volitional formations ... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The Tathagata neither exists nor does not exist after death.' "

"What do you think, bhikkhus, is form ... consciousness permanent or impermanent?"
"Impermanent, venerable sir." ...
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."
"That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind: is that permanent or impermanent?"
"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."
"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases, and when, further, he has abandoned perplexity about suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he is then called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

(The view that the Realized One neither exists nor does not exist after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.)

SN 24.19 Vetta Sutta: Winds

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar'?"
"Venerable sir, our teachings are rooted in the Blessed One .... "

"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' When there is feeling ... perception ... volitional formations .... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' "

"What do you think, bhikkhus, is form ... .. , consciousness permanent or impermanent?"
"Impermanent, venerable sir." ...
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."

"Thus, bhikkhus, when there is suffering, it is by clinging to suffering, by adhering to suffering  that such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.'"

(The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, such a view is given up.)

SN 24.20-36 Etaṃmamādi Sutta: This Is Mine, Etc.

(These suttas repeat the views of SN 24:2-18, but modeled on the above paradigm.)

(The various views arise from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, these views are given up.)

SN 24.37 Rūpīattā Sutta: A Self Consisting of Form

At Savatthi. "Bhikkhus, when what is present ...... does such a view as this arise: 'The self consists of form and is unimpaired after death'?" ...

​SN 24.38 Arūpīattā Sutta: A Formless Self

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self is formless and is unimpaired after death'?" ...

SN 24.39 Rūpīcaarūpīcaattā Sutta: A Self Both Consisting of Form and Formless

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self both consists of form and is formless, and is unimpaired after death'?" ...

SN 24.40 Nevarūpīnārūpīattā Sutta: A Self Neither Consisting of Form nor Formless

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self neither consists of form nor is formless, and is unimpaired after death'?" ...

SN 24.41 Ekantasukhī Sutta: Exclusively Happy

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self is exclusively happy and is unimpaired after death'?" ...

SN 24.42 Ekantadukkhī Sutta: Exclusively Miserable

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self is exclusively miserable and is unimpaired after death'?" ...

SN 24.43 Sukhadukkhī Sutta: Both Happy and Miserable

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self is both happy and miserable and is unimpaired after death'?" ...
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SN 24.44 Adukkhamasukhī Sutta: Neither Happy nor Miserable

At Savatthi. "Bhikkhus, when what is present ... does such a view as this arise: 'The self is neither happy nor miserable and is unimpaired after death'?" ... 

​SN 24.45 Navāta Sutta: Winds

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar'?"

"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' When there is feeling ... perception ... volitional formations.... consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' "

"What do you think, bhikkhus, is form ... consciousness permanent or impermanent?"
"Impermanent, venerable sir." ...
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?" "No, venerable sir."
"Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as this arises:'The winds do not blow ... but stand as steady as a pillar.'"

SN 24.46-70 Etaṃmamādi Sutta: This Is Mine, Etc.

(These suttas repeat the views of The Second Trip, but are modeled on the above paradigm.) 

SN 24.71 Navāta Sutta: Winds

At Savatthi. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar'?" 

​"Venerable sir, our teachings are rooted in the Blessed One ... . "
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' When there is feeling ... perception ... volitional formations .. , consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: 'The winds do not blow ... but stand as steady as a pillar.' "

"What do you think, bhikkhus, is form ... feeling ... perception ... volitional formations ... consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?"
"No, venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever ... Any kind of feeling whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near-all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self: "Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"

SN 24.72 -96 Etaṃmamādi Sutta: This Is Mine, Etc.

(These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.)

​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The connected discourses of the Buddha (Bhikkhu Bodhi)