Wind, rivers

SN 24.1

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’?

But without clinging to what is impermanent, suffering, and subject to change (khandhas, seen-
heard-sensed-cognized), could such a view as that arise?”

SN 24.19, SN 24.45, SN 24.71,

Sūtrakṛtāṅga
6. The Akriyāvādins who do not understand the truth, bring forward various opinions ; many men
believing in them will whirl round in the endless Circle of Births.
1.12.7 There rises no sun, nor does it set ; there waxes no moon, nor does it wane ; there are no
rivers running, nor any winds blowing ; the whole world is ascertained to be unreal.
8. As a blind man, though he have a light, does not see colours, etc, because he is deprived of his
eye(sight), so the Akriyavadin, having a perverted intellect, does not recognise the action (of the
soul) though it does exist.

Vādas

kammavādā, kiriyavādā, and vīriyavādā

AN 3.137 Makkhali is said to be the worst of all the doctrines of the various ascetics and brahmins.
Makkhali, that foolish man, has this doctrine and view (evaṃvādī evaṃdiṭṭhi): ‘There is no power in
deeds, action, or energy.’
Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught kammavādā,
kiriyavādā, and vīriyavādā.

AN 6.57 Pūraṇa Kassapa: The blue class of rebirth consists of mendicants who live on thorns, and any
others who teach the efficacy of deeds and action. (kammavādā kriyavādā)

AN 4.30 these four basic principles (dhammapadāni) are original, long-standing, traditional, and
ancient: contentment (Anabhijjhā vs sensual pleasures with acute lust, kāmesu tibbasārāgaṃ), Good
will (Abyāpādo vs ill will and hateful intent, byāpannacittaṃ paduṭṭhamanasaṅkappaṃ), sammāsati
(vs ‘forgotten sati’ muṭṭhassatiṃ asampajānaṃ), sammāsamādhi (vs asamāhitaṃ vibbhantacittaṃ
‘wandering-gone-astray-mind).
(Also SN 22.62 re. was-is-will’be. Also MN 117 re. the Great 40) Even those wanderers of the past,
Vassa and Bhañña of Ukkalā, who taught ahetukavādā akiriyavādā natthikavādā, didn’t imagine that
these four basic principles should be criticized or rejected.

AN 2.34 I teach akiriyavāda / kiriyavāda regarding bad bodily, verbal, and mental conduct, and the
many kinds of (un)skillful things.
AN 8.11 There is, brahmin, a sense in which you could rightly say that I’m a teacher of akiriyavāda.
For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of
unskillful things. … ucchedavāda: For I teach the annihilation of greed, hate, and delusion, and the
many kinds of unskillful things.

AN 8.12 Nigaṇṭha Nātaputta: Why should you go to see the ascetic Gotama, who teaches
akiriyavāda? For the ascetic Gotama believes in akiriyavāda, he teaches akiriyavāda, and he guides
his disciples in that way.
Buddha: I teach kiriya regarding good bodily, verbal, and mental conduct. I teach the
annihilation/uccheda of greed, hate, and delusion. I’m disgusted jigucchāmi by bad conduct by way
of body, speech, and mind. I teach the eradication Ahañhi of greed, hate, and delusion. I teach
akiriyavāda regarding bad bodily, verbal, and mental conduct

MN 71 Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have
gone to heaven, except one; and he taught kammavāda and kiriyavāda

MN 95 Caṅkī (Soṇadaṇḍa DN 4, Kūṭadanta DN 5): Gotama teaches kammavāda and kiriyavāda

SN 12.24, SN 12.25 Reverend Sāriputta, there are ascetics and brahmins who teach kammavāda [like
Gotama?]. Some of them declare that… (Buddha teaches phassa)

MN 60 Since action actually does have an effect, in saying that action is ineffective they contradict
those perfected ones who teach kiriyavāda.
Since there actually is causality, in saying that there is no causality they contradict those perfected
ones who teach that there is causality/ hetuvādā.

SN 44.10 if I had answered that ‘the self exists absolutely’ I would have been siding with the
eternalists/ sassatavāda. if I had answered that ‘the self does not exist absolutely’ I would have been
siding with the annihilationists/ ucchedavāda

saññīvādā, asaññīvādā, nevasaññīnāsaññīvādā, diṭṭhadhammanibbānavādā DN 1

ujuvipaccanīkavādā (straight-hostile?) DN 1

sassatavādā (eternalism)
DN 28, DN 1 sassatavādā: some ascetic or brahmin experiences a cetosamādhi so that they recollect
many hundreds of thousands of past lives/eons. The self and the cosmos are eternal, barren, steady
as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these
sentient beings wander and transmigrate and pass away and rearise.

DN 1 or: They speak of what they have worked out by logic, following a line of inquiry, expressing
their own perspective

Further DN 1 vādas
ekaccaasassatavāda – somehow eternalism
He who is Brahmā (or other gods) is permanent, everlasting, eternal, imperishable, remaining the
same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-
lived, perishable, and have come to this state of existence.

Or: ‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self
is impermanent, not lasting, transient, perishable. That which is called “citta” or “manas” or
“viññāṇa”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all
eternity.’

antānantavāda – the world is (in)finitism

ucchedavāda (annihilation) DN 1,

tapojigucchāvādā
tapojigucchāvādā AN 4.196, DN 8, DN 25 = mortification in disgust of sin = jains!
DN 8: But as far as the highest noble mortification in disgust of sin goes, I don’t see anyone who’s my
equal, still less my superior. (DN 8 includes paññāvādā, sīlavādā in a similar way)

DN 25 a wanderer defines: It’s when a mortifier goes naked, ignoring conventions. They lick their
hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food
prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or
bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where
a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in
her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or
wine, and drink no beer.
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up
to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven
saucers a day.
They eat once a day, once every second day, up to once a week, and so on, even up to once a
fortnight. They live committed to the practice of eating food at set intervals.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame
flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope
hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
They tear out their hair and beard, committed to this practice. They constantly stand, refusing seats.
They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a
mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one
side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat.
They eat unnatural things, committed to the practice of eating unnatural foods. They don’t drink,
committed to the practice of not drinking liquids. They’re committed to the practice of immersion in
water three times a day, including the evening.

misc
dhutavāda SN 14.15 (dhutanga?), AN 1.191 = Kassapa advocates austerities

sabbupādānapariññāvādā, complete understanding of all kinds of grasping. MN 11

DN 8: There are some ascetics who teach… sīlavādā, tapojigucchāvādā, paññāvādā, vimuttivādā