Saṃyutta Nikāya · Discourse 14.8

No Diversity of Searches

Nopariyesanānānattasutta

Setting
Sāvatthī
Speakers
The Buddha alone, addressing the assembled mendicants
Form
SN 14.7's five-step chain restated, with an explicit negative clause added for each reverse step
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★★☆☆ — assumes SN 14.7's five-step chain as background

Why this discourse

This discourse takes SN 14.7's five-step chain — elements to perceptions to thoughts to desires to passions to searches — and closes off its reverse direction entirely: searches don't give rise to passions, passions don't give rise to desires, desires don't give rise to thoughts, thoughts don't give rise to perceptions, and perceptions don't give rise to elements. Five denials matching five forward links, extending the same forward-then-denial rhythm this vagga first established with SN 14.2 and SN 14.3, now at considerably greater length. The chain running from elements to searching is confirmed, once again, to run only one way.

Reading guide

Five denials matching five forward links

Each step of SN 14.7's chain receives its own explicit reverse denial here, in reverse order from search back down to elements, mirroring the forward chain's structure exactly.

The same rhythm, now at greater length

SN 14.2 and SN 14.3 established this pairing — forward claim, then explicit denial — at a two-step chain; this discourse applies the identical rhythm to a chain five steps long.

Reading the denial in the reverse order it lists

The source states its denials starting from the chain's far end, searches not producing passions, working backward link by link to perceptions not producing elements, rather than repeating the forward order with “not” inserted.

A closed system, confirmed twice over

Between the internal set's SN 14.3/14.5 and this discourse, every chain given so far in this vagga has now been shown to run one way only, never looping back on itself.

The vagga's longest denial list so far

Five paired denials, doubled again across the six sense doors though only two are spelled out in full, make this discourse's structure the most elaborate given in this vagga up to this point.

Key terms

no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ — “diversity of searches doesn't give rise to diversity of passions” — the first denial, starting from the chain's far end.
no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ — “diversity of perceptions doesn't give rise to diversity of elements” — the final denial, closing the reverse direction all the way back to the base.
saṅkappanānattaṁ, chandanānattaṁ — “diversity of thoughts, diversity of desires” — the two middle links, each also denied in reverse within this discourse.
no — “not” — the simple negating particle carrying the entire weight of this discourse's structural claim, repeated five times.
aṭṭhamaṁ — “the eighth” — the closing numbering tag, marking this discourse's place in the vagga.

The text

The discourse in full, including the source's own elision of the four middle sense doors between sight and idea. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

§2And how does diversity of elements give rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements?

§3The sight element gives rise to the perception of sights … The idea element gives rise to the perception of ideas … the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.

§4That’s how diversity of elements gives rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What does this discourse do with SN 14.7's five-step chain?
Correct: A. Five forward links, now matched with five denials.
Question 2 of 10
In what order does this discourse list its denials?
Correct: A. Search-to-passion first, perception-to-elements last, the reverse of the forward order.
Question 3 of 10
How many explicit denials does this discourse add?
Correct: A. Search, passion, desire, thought, and perception, each denied against its predecessor.
Question 4 of 10
What earlier pair of discourses established the forward-then-denial rhythm this discourse extends?
Correct: A. The two-step version of the same pairing, now applied at five steps.
Question 5 of 10
What does this discourse confirm about the chain running from elements to searches?
Correct: A. A closed, one-way system, confirmed at this greater length.
Question 6 of 10
How many sense doors receive this discourse's chain and denials spelled out in full?
Correct: A. The same economy used since SN 14.3, first and last door in full.
Question 7 of 10
What does the simple particle "no" accomplish in this discourse?
Correct: A. A small word doing structurally significant work across the whole discourse.
Question 8 of 10
Who is the sole speaker in this discourse?
Correct: A. No interlocutor or visitor appears.
Question 9 of 10
Where does the Buddha deliver this teaching?
Correct: A. The setting shared with most discourses in this collection.
Question 10 of 10
What numbering tag closes this discourse?
Correct: A. The eighth discourse of this vagga.
Answered 0 of 10 · Correct 0