--- title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 3 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-3/3/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 3. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/3/" --- # 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. ## 3. Impermanence · SN 22.12–22.21 Source: https://scriptura.si/works/pali-samyutta-nikaya-3/3/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/3/#p-N [¶0] SN 22.12 · Impermanence > Pali: SN 22.12 · Aniccasutta [¶1] So I have heard. At Sāvatthī. > Pali: Evaṁ me sutaṁ— sāvatthiyaṁ. [¶2] > Pali: Tatra kho …pe… [¶3] “Mendicants, form, feeling, perception, choices, and consciousness are impermanent. > Pali: “rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. [¶4] Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶5] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶6] > Pali: Paṭhamaṁ. [¶7] SN 22.13 · Suffering > Pali: SN 22.13 · Dukkhasutta [¶8] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶9] “Mendicants, form, feeling, perception, choices, and consciousness are suffering. > Pali: “Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ. [¶10] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶11] > Pali: Dutiyaṁ. [¶12] SN 22.14 · Not-Self > Pali: SN 22.14 · Anattasutta [¶13] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶14] “Mendicants, form, feeling, perception, choices, and consciousness are not-self. > Pali: “Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. [¶15] Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶16] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶17] > Pali: Tatiyaṁ. [¶18] SN 22.15 · That Which is Impermanent > Pali: SN 22.15 · Yadaniccasutta [¶19] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶20] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶21] Feeling is impermanent … > Pali: Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶22] Perception is impermanent … > Pali: Saññā aniccā …pe… [¶23] Choices are impermanent … > Pali: saṅkhārā aniccā … [¶24] Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶25] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶26] > Pali: Catutthaṁ. [¶27] SN 22.16 · That Which is Suffering > Pali: SN 22.16 · Yaṁdukkhasutta [¶28] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶29] “Mendicants, form is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Rūpaṁ, bhikkhave, dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶30] Feeling is suffering … > Pali: Vedanā dukkhā … [¶31] Perception is suffering … > Pali: saññā dukkhā … [¶32] Choices are suffering … > Pali: saṅkhārā dukkhā … [¶33] Consciousness is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: viññāṇaṁ dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶34] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶35] > Pali: Pañcamaṁ. [¶36] SN 22.17 · That Which is Not-Self > Pali: SN 22.17 · Yadanattāsutta [¶37] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶38] “Mendicants, form is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Rūpaṁ, bhikkhave, anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶39] Feeling is not-self … > Pali: Vedanā anattā … [¶40] Perception is not-self … > Pali: saññā anattā … [¶41] Choices are not-self … > Pali: saṅkhārā anattā … [¶42] Consciousness is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: viññāṇaṁ anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶43] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ, bhikkhave …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶44] > Pali: Chaṭṭhaṁ. [¶45] SN 22.18 · Impermanence With Its Cause > Pali: SN 22.18 · Sahetuaniccasutta [¶46] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶47] “Mendicants, form is impermanent. The cause and reason that gives rise to form is also impermanent. Since form is produced by what is impermanent, how could it be permanent? > Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati. [¶48] Feeling is impermanent … > Pali: Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati. [¶49] Perception is impermanent … > Pali: Saññā aniccā … [¶50] Choices are impermanent … > Pali: saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti. [¶51] Consciousness is impermanent. The cause and reason that gives rise to consciousness is also impermanent. Since consciousness is produced by what is impermanent, how could it be permanent? > Pali: Viññāṇaṁ aniccaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati. [¶52] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶53] > Pali: Sattamaṁ. [¶54] SN 22.19 · Suffering With Its Cause > Pali: SN 22.19 · Sahetudukkhasutta [¶55] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶56] “Mendicants, form is suffering. The cause and reason that gives rise to form is also suffering. Since form is produced by what is suffering, how could it be happiness? > Pali: “Rūpaṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati. [¶57] Feeling is suffering … > Pali: Vedanā dukkhā … [¶58] Perception is suffering … > Pali: saññā dukkhā … [¶59] Choices are suffering … > Pali: saṅkhārā dukkhā … [¶60] Consciousness is suffering. The cause and reason that gives rise to consciousness is also suffering. Since consciousness is produced by what is suffering, how could it be happiness? > Pali: viññāṇaṁ dukkhaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati. [¶61] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶62] > Pali: Aṭṭhamaṁ. [¶63] SN 22.20 · Not-Self With Its Cause > Pali: SN 22.20 · Sahetuanattasutta [¶64] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶65] “Mendicants, form is not-self. The cause and reason that gives rise to form is also not-self. Since form is produced by what is not-self, how could it be self? > Pali: “Rūpaṁ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati. [¶66] Feeling is not-self … > Pali: Vedanā anattā … [¶67] Perception is not-self … > Pali: saññā anattā … [¶68] Choices are not-self … > Pali: saṅkhārā anattā … [¶69] Consciousness is not-self. The cause and reason that gives rise to consciousness is also not-self. Since consciousness is produced by what is not-self, how could it be self? > Pali: viññāṇaṁ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati. [¶70] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶71] > Pali: Navamaṁ. [¶72] SN 22.21 · With Ānanda > Pali: SN 22.21 · Ānandasutta [¶73] At Sāvatthī. > Pali: Sāvatthiyaṁ … ārāme. [¶74] 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 bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶75] “Sir, they speak of ‘cessation’. The cessation of what things does this refer to?” > Pali: “‘nirodho nirodho’ti, bhante, vuccati. Katamesānaṁ kho, bhante, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti? [¶76] “Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to. > Pali: “Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati. [¶77] Feeling … > Pali: Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tassā nirodho ‘nirodho’ti vuccati. [¶78] Perception … > Pali: Saññā … [¶79] Choices … > Pali: saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tesaṁ nirodho ‘nirodho’ti vuccati. [¶80] Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to. > Pali: Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati. [¶81] When they speak of ‘cessation’, its the cessation of these things that this refers to.” > Pali: Imesaṁ kho, ānanda, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti. [¶82] > Pali: Dasamaṁ. [¶83] > Pali: Aniccavaggo dutiyo. [¶84] > Pali: Tassuddānaṁ [¶85] > Pali: Aniccaṁ dukkhaṁ anattā, yadaniccāpare tayo; Hetunāpi tayo vuttā, ānandena ca te dasāti.