--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 29 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/29/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 29. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/29/" --- # 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. ## 29. The Third Round · SN 24.45–24.70 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/29/#p-N [¶0] SN 24.45 · Winds > Pali: SN 24.45 · Navātasutta [¶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… vedanāya sati … saññāya sati … 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… [¶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: vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? [¶8] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶9] “And so, what’s impermanent is suffering. When this exists, grasping at this, 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, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya, evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶10] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶11] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? “No hetaṁ, bhante”. [¶12] “And so, what’s impermanent is suffering. When this exists, grasping at this, 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, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. [¶13] > Pali: Paṭhamaṁ. [¶14] SN 24.46–69 · This is Mine, etc. > Pali: SN 24.46–69 · Etaṁmamādisutta [¶15] (Tell in full as in discourses 20 through 43 of the second chapter.) > Pali: (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) [¶16] > Pali: Pañcavīsatimaṁ. [¶17] SN 24.70 · The Self is Neither Happy Nor Suffering > Pali: SN 24.70 · Adukkhamasukhīsutta [¶18] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶19] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and healthy after death’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? [¶20] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…. [¶21] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’ > Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. “Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. [¶22] What do you think, mendicants? Is form permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶23] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶24] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? “No hetaṁ, bhante”. [¶25] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. “Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶26] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, [¶27] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? [¶28] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶29] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’” > Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. Chabbīsatimaṁ. [¶30] > Pali: Tatiyapeyyālo.