--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 21 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/21/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 21. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/21/" --- # 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. ## 21. Views · SN 22.150–22.159 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/21/#p-N [¶0] SN 22.150 · In Oneself > Pali: SN 22.150 · Ajjhattasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan”ti? [¶3] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶4] “When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself. > Pali: “rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. [¶5] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶6] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶7] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶8] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶9] “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? [¶10] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶11] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶12] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶13] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶14] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶15] “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? [¶16] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶17] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶18] > Pali: Paṭhamaṁ. [¶19] SN 22.151 · This is Mine > Pali: SN 22.151 · Etaṁmamasutta [¶20] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶21] “Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti? [¶22] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶23] “When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’ > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. [¶24] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶25] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… [¶26] “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” > Pali: vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? [¶27] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶28] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶29] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… [¶30] “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” > Pali: vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? [¶31] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶32] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶33] > Pali: Dutiyaṁ. [¶34] SN 22.152 · This is My Self > Pali: SN 22.152 · Soattāsutta [¶35] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶36] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? [¶37] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…. [¶38] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ > Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya …pe… saññāya … saṅkhāresu …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. [¶39] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶40] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶41] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶42] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶43] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? [¶44] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶45] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶46] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶47] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶48] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶49] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? [¶50] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶51] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶52] > Pali: Tatiyaṁ. [¶53] SN 22.153 · It Might Not Be Mine > Pali: SN 22.153 · Nocamesiyāsutta [¶54] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶55] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? [¶56] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶57] “When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa, evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. [¶58] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶59] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶60] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶61] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶62] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? [¶63] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶64] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶65] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶66] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶67] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶68] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? [¶69] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶70] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶71] > Pali: Catutthaṁ. [¶72] SN 22.154 · Wrong View > Pali: SN 22.154 · Micchādiṭṭhisutta [¶73] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶74] “Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa micchādiṭṭhi uppajjatī”ti? [¶75] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶76] “When form exists, because of grasping form and insisting on form, wrong view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises. > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa micchādiṭṭhi uppajjati. [¶77] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶78] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶79] “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? [¶80] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶81] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶82] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶83] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶84] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶85] “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? [¶86] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶87] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶88] > Pali: Pañcamaṁ. [¶89] SN 22.155 · Substantialist View > Pali: SN 22.155 · Sakkāyadiṭṭhisutta [¶90] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶91] “Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti? [¶92] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶93] “When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises. > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati. [¶94] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶95] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶96] “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? [¶97] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶98] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶99] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶100] “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? [¶101] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶102] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶103] > Pali: Chaṭṭhaṁ. [¶104] SN 22.156 · Theory of Self > Pali: SN 22.156 · Attānudiṭṭhisutta [¶105] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶106] “Mendicants, when what exists, because of grasping what and insisting on what, does theory of self arise?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa attānudiṭṭhi uppajjatī”ti? [¶107] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶108] “When form exists, because of grasping form and insisting on form, theory of self arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, theory of self arises. > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa attānudiṭṭhi uppajjati. [¶109] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶110] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶111] “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? [¶112] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶113] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶114] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶115] “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? [¶116] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶117] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶118] > Pali: Sattamaṁ. [¶119] SN 22.157 · Insistence > Pali: SN 22.157 · Abhinivesasutta [¶120] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶121] “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti? [¶122] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶123] “When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise. > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. [¶124] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶125] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶126] “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti? [¶127] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe… [¶128] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶129] > Pali: Aṭṭhamaṁ. [¶130] SN 22.158 · Insistence (2nd) > Pali: SN 22.158 · Dutiyaabhinivesasutta [¶131] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶132] “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti? [¶133] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶134] “When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise. > Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. [¶135] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶136] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶137] “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?” > Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti? [¶138] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶139] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶140] > Pali: Navamaṁ. [¶141] SN 22.159 · With Ānanda > Pali: SN 22.159 · Ānandasutta [¶142] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶143] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… bhagavantaṁ etadavoca: [¶144] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” > Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶145] “What do you think, Ānanda? Is form permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, ānanda, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶146] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶147] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶148] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶149] “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? [¶150] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶151] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶152] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶153] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶154] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶155] “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? [¶156] “No, sir.” … > Pali: “No hetaṁ, bhante”. [¶157] “Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶158] > Pali: Dasamaṁ. [¶159] > Pali: Diṭṭhivaggo pañcamo. [¶160] > Pali: Tassuddānaṁ [¶161] > Pali: Ajjhattikaṁ etaṁmama, Soattā nocamesiyā; Micchāsakkāyattānu dve, Abhinivesā ānandenāti. [¶162] > Pali: Uparipaṇṇāsako samatto. [¶163] > Pali: Tassa uparipaṇṇāsakassa vagguddānaṁ [¶164] > Pali: Anto dhammakathikā vijjā, kukkuḷaṁ diṭṭhipañcamaṁ; Tatiyo paṇṇāsako vutto, nipātoti pavuccatīti. [¶165] The Linked Discourses on the aggregates are complete. > Pali: Khandhasaṁyuttaṁ samattaṁ.