19 (1) Winds
At Sāvatthi. “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.’”
20 (2)–36 (18) This Is Mine, Etc.
(These suttas repeat the views of 24:2–18, but modelled on the above paradigm.)
37 (19) A Self Consisting of Form
At Sāvatthi. “Bhikkhus, when what is present … … does such a view as this arise: ‘The self consists of form and is unimpaired after death’?”…
38 (20) A Formless Self
At Sāvatthi. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is formless and is unimpaired after death’?”…
39 (21) A Self Both Consisting of Form and Formless
At Sāvatthi. “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’?”…
40 (22) A Self Neither Consisting of Form nor Formless
At Sāvatthi. “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’?”…
41 (23) Exclusively Happy
At Sāvatthi. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively happy and is unimpaired after death’?”…
42 (24) Exclusively Miserable
At Sāvatthi. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively miserable and is unimpaired after death’?”…
43 (25) Both Happy and Miserable
At Sāvatthi. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is both happy and miserable and is unimpaired after death’?”…
44 (26) Neither Happy nor Miserable
At Sāvatthi. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is neither happy nor miserable and is unimpaired after death’?”…