--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 17 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/17/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 17. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/17/" --- # Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga *The Buddha, tr. Bhikkhu Sujato* Form, feeling, perception, choices and consciousness: the five aggregates, and the teaching of not-self. > 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. ## 17. Ends · SN 22.103–22.112 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/17/#p-N [¶0] SN 22.103 · Ends > Pali: SN 22.103 · Antasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, there are these four ends. What four? The end that is substantial reality, the end that is the origin of substantial reality, the end that is the cessation of substantial reality, and the end that is the practice that leads to the cessation of substantial reality. And what is the end that is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the end that is substantial reality. > Pali: “Cattārome, bhikkhave, antā. Katame cattāro? Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto. Katamo ca, bhikkhave, sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— ayaṁ vuccati, bhikkhave, sakkāyanto. [¶3] And what is the end that is the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the end that is the origin of substantial reality. > Pali: Katamo ca, bhikkhave, sakkāyasamudayanto? Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ayaṁ vuccati, bhikkhave, sakkāyasamudayanto. [¶4] And what is the end that is the cessation of substantial reality? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the end that is the cessation of substantial reality. > Pali: Katamo ca, bhikkhave, sakkāyanirodhanto? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccati, bhikkhave, sakkāyanirodhanto. [¶5] And what is the end that is the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the end that is the practice that leads to the cessation of substantial reality. These are the four ends.” > Pali: Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto. Ime kho, bhikkhave, cattāro antā”ti. [¶6] > Pali: Paṭhamaṁ. [¶7] SN 22.104 · Suffering > Pali: SN 22.104 · Dukkhasutta [¶8] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶9] “Mendicants, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Listen … > Pali: “Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha. [¶10] And what is suffering? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called suffering. > Pali: Katamañca, bhikkhave, dukkhaṁ? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Idaṁ vuccati, bhikkhave, dukkhaṁ. [¶11] And what is the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the origin of suffering. > Pali: Katamo ca, bhikkhave, dukkhasamudayo? Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā— ayaṁ vuccati, bhikkhave, dukkhasamudayo. [¶12] And what is the cessation of suffering? It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of suffering. > Pali: Katamo ca, bhikkhave, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccati, bhikkhave, dukkhanirodho. [¶13] And what is the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of suffering.” > Pali: Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti. [¶14] > Pali: Dutiyaṁ. [¶15] SN 22.105 · Substantial Reality > Pali: SN 22.105 · Sakkāyasutta [¶16] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶17] “Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality. Listen … > Pali: “Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha. [¶18] And what is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called substantial reality. > Pali: Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṁ vuccati, bhikkhave, sakkāyo. [¶19] And what is the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the origin of substantial reality. > Pali: Katamo ca, bhikkhave, sakkāyasamudayo? Yāyaṁ taṇhā ponobhavikā …pe… ayaṁ vuccati, bhikkhave, sakkāyasamudayo. [¶20] And what is the cessation of substantial reality? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of substantial reality. > Pali: Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya …pe… ayaṁ vuccati, bhikkhave, sakkāyanirodho. [¶21] And what is the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of substantial reality.” > Pali: Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti. [¶22] > Pali: Tatiyaṁ. [¶23] SN 22.106 · Should Be Completely Understood > Pali: SN 22.106 · Pariññeyyasutta [¶24] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶25] “Mendicants, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen … > Pali: “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṁ. Taṁ suṇātha. [¶26] And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood. > Pali: Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṁ, bhikkhave, pariññeyyo dhammo. Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā. [¶27] And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding. > Pali: Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo— ayaṁ vuccati, bhikkhave, pariññā. [¶28] And who is the individual who has completely understood? It should be said: a perfected one, the venerable of such name and such clan. This is called the individual who has completely understood.” > Pali: Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— ayaṁ vuccati, bhikkhave, pariññātāvī puggalo”ti. [¶29] > Pali: Catutthaṁ. [¶30] SN 22.107 · Ascetics (1st) > Pali: SN 22.107 · Samaṇasutta [¶31] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶32] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. > Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. [¶33] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape … > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… [¶34] There are ascetics and brahmins who do truly understand …” > Pali: pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶35] > Pali: Pañcamaṁ. [¶36] SN 22.108 · Ascetics (2nd) > Pali: SN 22.108 · Dutiyasamaṇasutta [¶37] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶38] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. > Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. [¶39] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… [¶40] There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” > Pali: pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶41] > Pali: Chaṭṭhaṁ. [¶42] SN 22.109 · A Stream-Enterer > Pali: SN 22.109 · Sotāpannasutta [¶43] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶44] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.” > Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. [¶45] > Pali: Sattamaṁ. [¶46] SN 22.110 · A Perfected One > Pali: SN 22.110 · Arahantasutta [¶47] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶48] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.” > Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti. Ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. [¶49] > Pali: Aṭṭhamaṁ. [¶50] SN 22.111 · Giving Up Desire > Pali: SN 22.111 · Chandappahānasutta [¶51] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶52] “Mendicants, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. > Pali: “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. [¶53] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” > Pali: Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. [¶54] > Pali: Navamaṁ. [¶55] SN 22.112 · Giving Up Desire (2nd) > Pali: SN 22.112 · Dutiyachandappahānasutta [¶56] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶57] “Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. > Pali: “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ …pe… [¶58] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” > Pali: vedanāya … saññāya … saṅkhāresu yo chando …pe… evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. [¶59] > Pali: Dasamaṁ. [¶60] > Pali: Antavaggo paṭhamo. [¶61] > Pali: Tassuddānaṁ [¶62] > Pali: Anto dukkhañca sakkāyo, pariññeyyā samaṇā duve; Sotāpanno arahā ca, duve ca chandappahānāti.