SN 22.12 · Impermanence
SN 22.12 · Aniccasutta
So I have heard. At Sāvatthī.
Evaṁ me sutaṁ— sāvatthiyaṁ.
Tatra kho …pe…
“Mendicants, form, feeling, perception, choices, and consciousness are impermanent.
“rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
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.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Paṭhamaṁ.
SN 22.13 · Suffering
SN 22.13 · Dukkhasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, form, feeling, perception, choices, and consciousness are suffering.
“Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Dutiyaṁ.
SN 22.14 · Not-Self
SN 22.14 · Anattasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, form, feeling, perception, choices, and consciousness are not-self.
“Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.
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.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Tatiyaṁ.
SN 22.15 · That Which is Impermanent
SN 22.15 · Yadaniccasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.’
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Feeling is impermanent …
Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Perception is impermanent …
Saññā aniccā …pe…
Choices are impermanent …
saṅkhārā aniccā …
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.’
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Catutthaṁ.
SN 22.16 · That Which is Suffering
SN 22.16 · Yaṁdukkhasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.’
“Rūpaṁ, bhikkhave, dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Feeling is suffering …
Vedanā dukkhā …
Perception is suffering …
saññā dukkhā …
Choices are suffering …
saṅkhārā dukkhā …
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.’
viññāṇaṁ dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Pañcamaṁ.
SN 22.17 · That Which is Not-Self
SN 22.17 · Yadanattāsutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.’
“Rūpaṁ, bhikkhave, anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Feeling is not-self …
Vedanā anattā …
Perception is not-self …
saññā anattā …
Choices are not-self …
saṅkhārā anattā …
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.’
viññāṇaṁ anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ, bhikkhave …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Chaṭṭhaṁ.
SN 22.18 · Impermanence With Its Cause
SN 22.18 · Sahetuaniccasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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?
“Rūpaṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati.
Feeling is impermanent …
Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.
Perception is impermanent …
Saññā aniccā …
Choices are impermanent …
saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.
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?
Viññāṇaṁ aniccaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Sattamaṁ.
SN 22.19 · Suffering With Its Cause
SN 22.19 · Sahetudukkhasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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?
“Rūpaṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati.
Feeling is suffering …
Vedanā dukkhā …
Perception is suffering …
saññā dukkhā …
Choices are suffering …
saṅkhārā dukkhā …
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?
viññāṇaṁ dukkhaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Aṭṭhamaṁ.
SN 22.20 · Not-Self With Its Cause
SN 22.20 · Sahetuanattasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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?
“Rūpaṁ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati.
Feeling is not-self …
Vedanā anattā …
Perception is not-self …
saññā anattā …
Choices are not-self …
saṅkhārā anattā …
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?
viññāṇaṁ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Navamaṁ.
SN 22.21 · With Ānanda
SN 22.21 · Ānandasutta
At Sāvatthī.
Sāvatthiyaṁ … ārāme.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, they speak of ‘cessation’. The cessation of what things does this refer to?”
“‘nirodho nirodho’ti, bhante, vuccati. Katamesānaṁ kho, bhante, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti?
“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.
“Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati.
Feeling …
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tassā nirodho ‘nirodho’ti vuccati.
Choices …
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tesaṁ nirodho ‘nirodho’ti vuccati.
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.
Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati.
When they speak of ‘cessation’, its the cessation of these things that this refers to.”
Imesaṁ kho, ānanda, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti.
Dasamaṁ.
Aniccavaggo dutiyo.
Tassuddānaṁ
Aniccaṁ dukkhaṁ anattā,yadaniccāpare tayo;Hetunāpi tayo vuttā,ānandena ca te dasāti.