Dighanikaya 1.84

1.84

Ucchedavāde satoti vijjamānassa. Ucchedanti upacchedaṃ. Vināsanti adassanaṃ. Vibhavanti bhāvavigamaṃ. Sabbānetāni aññamaññavevacanāneva. Tattha dve janā ucchedadiṭṭhiṃ gaṇhanti, lābhī ca alābhī ca. Lābhī arahato dibbena cakkhunā cutiṃ disvā upapattiṃ apassanto, yo vā cutimattameva daṭṭhuṃ sakkoti, na upapātaṃ; so ucchedadiṭṭhiṃ gaṇhāti. Alābhī ca ‘‘ko paralokaṃ na jānātī’’ti kāmasukhagiddhatāya vā. ‘‘Yathā rukkhato paṇṇāni patitāni na puna viruhanti, evameva sattā’’tiādinā takkena vā ucchedaṃ gaṇhāti. Idha pana taṇhādiṭṭhīnaṃ vasena tathā ca aññathā ca vikappetvāva imā satta diṭṭhiyo uppannāti veditabbā.

In the annihilationist doctrine, *sato* means of an existing [being]. *Ucchedaṃ* means cutting off. *Vināsaṃ* means disappearance. *Vibhavaṃ* means cessation of existence. All these are synonyms of one another. Therein, two kinds of people adopt the annihilationist view: one who has attained [absorptions] and one who has not. The attainer, not seeing rebirth when seeing death with the divine eye—or whoever is able to see death alone, not rebirth—he adopts the annihilationist view. And the non-attainer adopts annihilation out of greed for sensual pleasure, [thinking,] "Who does not know the next world?", or through speculation such as, "Just as leaves fallen from a tree do not grow again, so it is with living beings." But here it should be understood that these seven views have arisen through conceptualising in this way and that by way of craving and views.