--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 2 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/2/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 2. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/2/" --- # 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. ## 2. Nakula’s Father · SN 22.7–22.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/2/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/2/#p-N [¶0] SN 22.7 · Anxiety Because of Grasping > Pali: SN 22.7 · Upādāparitassanāsutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak.” > Pali: “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶3] “Yes, sir,” they replied. The Buddha said this: > Pali: “Evaṁ, bhante”ti, kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: [¶4] “And how does grasping lead to anxiety? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. > Pali: “Kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. [¶5] They regard feeling as self … > Pali: Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. [¶6] They regard perception as self … > Pali: Saññaṁ attato samanupassati …pe… [¶7] They regard choices as self … > Pali: saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. [¶8] They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That’s how grasping leads to anxiety. > Pali: Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. Evaṁ kho, bhikkhave, upādāparitassanā hoti. [¶9] And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form of theirs decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. > Pali: Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. [¶10] They don’t regard feeling as self … > Pali: Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. [¶11] They don’t regard perception as self … > Pali: Na saññaṁ …pe… na saṅkhāre attato samanupassati, [¶12] They don’t regard choices as self … > Pali: na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. na saṅkhāravantaṁ vā attānaṁ; Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. [¶13] They don’t regard consciousness as self … When that consciousness of theirs decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. That’s how not grasping leads to freedom from anxiety.” > Pali: Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe… tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti. [¶14] > Pali: Sattamaṁ. [¶15] SN 22.8 · Anxiety Because of Grasping (2nd) > Pali: SN 22.8 · Dutiyaupādāparitassanāsutta [¶16] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶17] “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak. And how does grasping lead to anxiety? It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how grasping leads to anxiety. > Pali: “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha …pe… kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṁ etaṁ mama …pe… saññaṁ etaṁ mama … saṅkhāre etaṁ mama … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṁ kho, bhikkhave, upādāparitassanā hoti. [¶18] And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ When that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self.’ When that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how not grasping leads to freedom from anxiety.” > Pali: Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṁ netaṁ mama … saññaṁ netaṁ mama … saṅkhāre netaṁ mama … viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṁ kho, bhikkhave, anupādāaparitassanā hotī”ti. [¶19] > Pali: Aṭṭhamaṁ. [¶20] SN 22.9 · Impermanence in the Three Times > Pali: SN 22.9 · Kālattayaaniccasutta [¶21] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶22] “Mendicants, form of the past and future is impermanent, let alone the present. > Pali: “Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa. [¶23] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. [¶24] Feeling … > Pali: Vedanā aniccā …pe… [¶25] Perception … > Pali: saññā aniccā … [¶26] Choices … > Pali: saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṁ. [¶27] Consciousness of the past and future is impermanent, let alone the present. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṁ aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa. [¶28] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.” > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. [¶29] > Pali: Navamaṁ. [¶30] SN 22.10 · Suffering in the Three Times > Pali: SN 22.10 · Kālattayadukkhasutta [¶31] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶32] “Mendicants, form of the past and future is suffering, let alone the present. > Pali: “Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ; ko pana vādo paccuppannassa. [¶33] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. [¶34] Feeling … > Pali: Vedanā dukkhā … [¶35] Perception … > Pali: saññā dukkhā … [¶36] Choices … > Pali: saṅkhārā dukkhā … [¶37] Consciousness of the past and future is suffering, let alone the present. > Pali: viññāṇaṁ dukkhaṁ atītānāgataṁ; ko pana vādo paccuppannassa. [¶38] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.” > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. [¶39] > Pali: Dasamaṁ. [¶40] SN 22.11 · Not-Self in the Three Times > Pali: SN 22.11 · Kālattayaanattasutta [¶41] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶42] “Mendicants, form of the past and future is not-self, let alone the present. > Pali: “Rūpaṁ, bhikkhave, anattā atītānāgataṁ; ko pana vādo paccuppannassa. [¶43] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. [¶44] Feeling … > Pali: Vedanā anattā … [¶45] Perception … > Pali: saññā anattā … [¶46] Choices … > Pali: saṅkhārā anattā … [¶47] Consciousness of the past and future is not-self, let alone the present. > Pali: viññāṇaṁ anattā atītānāgataṁ; ko pana vādo paccuppannassa. [¶48] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for the disillusionment, dispassion, and cessation regarding present consciousness.” > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. [¶49] > Pali: Ekādasamaṁ. [¶50] > Pali: Nakulapituvaggo paṭhamo. [¶51] > Pali: Tassuddānaṁ [¶52] > Pali: Nakulapitā devadahā, Dvepi hāliddikāni ca; Samādhipaṭisallāṇā, Upādāparitassanā duve; Atītānāgatapaccuppannā, Vaggo tena pavuccati.