--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 28 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/28/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 28. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/28/" --- # 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. ## 28. The Second Round · SN 24.19–24.43 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/28/#p-N [¶0] SN 24.19 · Winds > Pali: SN 24.19 · Vātasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti? [¶3] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶4] “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ > Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati …pe… saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. [¶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” …pe… vipariṇāmadhammaṁ, [¶7] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?” > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya— na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā”ti? [¶8] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶9] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶10] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶11] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? [¶12] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶13] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’” > Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti. [¶14] > Pali: Paṭhamaṁ. [¶15] SN 24.20–35 · This is Mine, Etc. > Pali: SN 24.20–35 · Etaṁmamādisutta [¶16] (Tell these in full as in discourses 2 through 17 of the previous chapter.) > Pali: (Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.) [¶17] > Pali: Sattarasamaṁ. [¶18] SN 24.36 · Neither Still Exists Nor No Longer Exists > Pali: SN 24.36 · Nevahotinanahotisutta [¶19] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶20] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? [¶21] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶22] “When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ > Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti. [¶23] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶24] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶25] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”. [¶26] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” … > Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶27] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶28] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶29] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? [¶30] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶31] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” > Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶32] > Pali: Aṭṭhārasamaṁ. [¶33] SN 24.38 · The Self is Formless > Pali: SN 24.38 · Arūpīattāsutta [¶34] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶35] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formless and healthy after death’?” … > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘arūpī attā hoti arogo paraṁ maraṇā’”ti? [¶36] > Pali: (Peyyālo.) [¶37] > Pali: Vīsatimaṁ. [¶38] SN 24.39 · The Self is Formed and Formless > Pali: SN 24.39 · Rūpīcaarūpīcaattāsutta [¶39] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶40] “‘The self is formed and formless, and is healthy after death’?” … > Pali: “Rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti …pe…. [¶41] > Pali: Ekavīsatimaṁ. [¶42] SN 24.40 · The Self is Neither Formed Nor Formless > Pali: SN 24.40 · Nevarūpīnārūpīattāsutta [¶43] “‘The self is neither formed nor formless, and is healthy after death’?” … > Pali: “Neva rūpī nārūpī attā hoti arogo paraṁ maraṇā”ti …pe…. [¶44] > Pali: Bāvīsatimaṁ. [¶45] SN 24.41 · The Self Is Absolutely Happy > Pali: SN 24.41 · Ekantasukhīsutta [¶46] “‘The self is absolutely happy, and is free of disease after death’?” … > Pali: “Ekantasukhī attā hoti arogo paraṁ maraṇā”ti …pe…. [¶47] > Pali: Tevīsatimaṁ. [¶48] SN 24.42 · Absolutely Suffering > Pali: SN 24.42 · Ekantadukkhīsutta [¶49] “‘The self is absolutely suffering, and is free of disease after death’?” … > Pali: “Ekantadukkhī attā hoti arogo paraṁ maraṇā”ti …pe…. [¶50] > Pali: Catuvīsatimaṁ. [¶51] SN 24.43 · The Self is Happy and Suffering > Pali: SN 24.43 · Sukhadukkhīsutta [¶52] “‘The self is happy and suffering, and is healthy after death’?” … > Pali: “Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti …pe…. [¶53] > Pali: Pañcavīsatimaṁ.