---
title: "Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 31 of 35
url: https://scriptura.si/works/pali-samyutta-nikaya-2/31/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga, section 31. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-2/31/"
---
# Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga
*The Buddha, tr. Bhikkhu Sujato*
Dependent origination and the chain of causes, the elements, the endless round of rebirth, and the great disciples.
> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).
> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.
> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.
## 31. Chapter Two · SN 18.11–18.22
Source: https://scriptura.si/works/pali-samyutta-nikaya-2/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/31/#p-N
[¶0] SN 18.11 · The Eye, Etc.
> Pali: SN 18.11 · Cakkhusutta
[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:
[¶2] “What do you think, Rāhula? Is the eye permanent or impermanent?”
> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhuṁ niccaṁ vā aniccaṁ vā”ti?
[¶3] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶4] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶5] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶6] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
[¶7] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶8] “… the ear … the nose … the tongue … the body … Is the mind permanent or impermanent?”
> Pali: “Sotaṁ …pe… ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti?
[¶9] “Impermanent, sir.”
> Pali: “Anicco, bhante”.
[¶10] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶11] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶12] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
[¶13] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶14] “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
> Pali: “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
[¶15] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
[¶16] (The ten discourses of this series should be told in full the same way.)
> Pali: (Etena peyyālena dasa suttantā kātabbā.)
[¶17] > Pali: Paṭhamaṁ.
[¶18] SN 18.12–20 · The Nine Discourses on Sights, Etc.
> Pali: SN 18.12–20 · Rūpādisuttanavaka
[¶19] At Sāvatthī.
> Pali: Sāvatthiyaṁ viharati.
[¶20] “What do you think, Rāhula? Are sights permanent or impermanent?”
> Pali: “Taṁ kiṁ maññasi, rāhula, rūpā niccā vā aniccā vā”ti?
[¶21] “Impermanent, sir.” … “… sounds … smells … tastes … touches … ideas …”
> Pali: “Aniccā, bhante” …pe… saddā … gandhā … rasā … phoṭṭhabbā … dhammā ….
[¶22] “… eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …”
> Pali: “Cakkhuviññāṇaṁ …pe… sotaviññāṇaṁ … ghānaviññāṇaṁ … jivhāviññāṇaṁ … kāyaviññāṇaṁ … manoviññāṇaṁ ….
[¶23] “… eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …”
> Pali: Cakkhusamphasso …pe… sotasamphasso … ghānasamphasso … jivhāsamphasso … kāyasamphasso … manosamphasso ….
[¶24] “… feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact …”
> Pali: Cakkhusamphassajā vedanā …pe… sotasamphassajā vedanā … ghānasamphassajā vedanā … jivhāsamphassajā vedanā … kāyasamphassajā vedanā … manosamphassajā vedanā ….
[¶25] “… perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas …”
> Pali: Rūpasaññā …pe… saddasaññā … gandhasaññā … rasasaññā … phoṭṭhabbasaññā … dhammasaññā ….
[¶26] “… intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas …”
> Pali: Rūpasañcetanā …pe… saddasañcetanā … gandhasañcetanā … rasasañcetanā … phoṭṭhabbasañcetanā … dhammasañcetanā ….
[¶27] “… craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas …”
> Pali: Rūpataṇhā …pe… saddataṇhā … gandhataṇhā … rasataṇhā … phoṭṭhabbataṇhā … dhammataṇhā ….
[¶28] “… the earth element … the water element … the fire element … the air element … the space element … the consciousness element …”
> Pali: Pathavīdhātu …pe… āpodhātu … tejodhātu … vāyodhātu … ākāsadhātu … viññāṇadhātu ….
[¶29] “… form … feeling … perception … choices … Is consciousness permanent or impermanent?”
> Pali: Rūpaṁ …pe… vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
[¶30] “Impermanent, sir.” …
> Pali: Aniccaṁ, bhante …pe…
[¶31] “Seeing this … They understand: ‘… there is nothing further for this place.’”
> Pali: “evaṁ passaṁ rāhula …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
[¶32] > Pali: Dasamaṁ.
[¶33] SN 18.21 · Tendency
> Pali: SN 18.21 · Anusayasutta
[¶34] At Sāvatthī.
> Pali: Sāvatthiyaṁ viharati.
[¶35] Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:
[¶36] “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?”
> Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
[¶37] “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
> Pali: “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
[¶38] That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”
> Pali: Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
[¶39] > Pali: Ekādasamaṁ.
[¶40] SN 18.22 · Rid of Conceit
> Pali: SN 18.22 · Apagatasutta
[¶41] At Sāvatthī.
> Pali: Sāvatthinidānaṁ.
[¶42] Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:
[¶43] “Sir, how does one know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed?”
> Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti?
[¶44] “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
> Pali: “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.
[¶45] One truly sees any kind of feeling … perception … choices … One truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
> Pali: Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.
[¶46] That’s how to know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed.”
> Pali: Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.
[¶47] > Pali: Dvādasamaṁ.
[¶48] > Pali: Dutiyo vaggo.
[¶49] > Pali: Tassuddānaṁ
[¶50] > Pali: Cakkhu rūpañca viññāṇaṁ,
Samphasso vedanāya ca;
Saññā sañcetanā taṇhā,
Dhātu khandhena te dasa;
Anusayaṁ apagatañceva,
Vaggo tena pavuccatīti.
[¶51] The Linked Discourses with Rāhula are complete.
> Pali: Rāhulasaṁyuttaṁ samattaṁ.