Dighanikaya 1.30

1.30

Idāni yehi aṭṭhārasahi vatthūhi abhivadanti, tesaṃ kathetukamyatāya pucchāya ‘‘te ca kho bhonto’’tiādinā nayena pucchitvā tāni vatthūni vibhajitvā dassetuṃ ‘‘santi, bhikkhave’’tiādimāha. Tattha vadanti etenāti vādo, diṭṭhigatassetaṃ adhivacanaṃ. Sassato vādo etesanti sassatavādā, sassatadiṭṭhinoti attho. Eteneva nayena ito paresampi evarūpānaṃ padānaṃ attho veditabbo. Sassataṃ attānañca lokañcāti rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ amaraṃ niccaṃ dhuvaṃ paññapenti. Yathāha – ‘‘rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapenti tathā vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī’’ti.

Now, desiring to explain those eighteen grounds regarding which they make assertions, having asked by way of questioning, 'And regarding what, venerable sirs...?', in order to explain and show those grounds, he said: 'There are, monks...', and so on. Therein, 'doctrine' (vādo) means that by which they speak; this is a designation for a view. Their doctrine is eternal, thus they are 'eternalists' (sassatavādā), meaning those holding the view of eternalism. In this same manner, the meaning of terms of this kind subsequent to this should also be understood. 'The self and the world are eternal': having grasped any one among form and the rest as the 'self' and as the 'world', they declare it to be eternal, deathless, permanent, and enduring. Just as it is said: 'They declare the self and the world, saying: "Form is both the self and the world, and it is eternal." Likewise, they declare the self and the world, saying: "Feeling, perception, volitional formations, consciousness is both the self and the world, and it is eternal."'