---
title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 30 of 44
url: https://scriptura.si/works/pali-samyutta-nikaya-3/30/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 30. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/30/"
---
# 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.
## 30. The Fourth Round · SN 24.71–24.96
Source: https://scriptura.si/works/pali-samyutta-nikaya-3/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/30/#p-N
[¶0] SN 24.71 · Winds
> Pali: SN 24.71 · 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.’ What do you think, mendicants? Is form permanent or impermanent?”
> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. “Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
[¶5] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶6] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶7] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶8] “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?
[¶9] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶10] “Is feeling … perception … choices … consciousness permanent or impermanent?”
> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
[¶11] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶12] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶13] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶14] “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?
[¶15] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶16] “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
> Pali: “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
[¶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 24.72–95 · This is Mine, Etc.
> Pali: SN 24.72–95 · Etaṁmamādisutta
[¶20] (Tell in full as in the 24 discourses of the second chapter.)
> Pali: (Dutiyavagge viya catuvīsati suttāni pūretabbāni.)
[¶21] > Pali: Pañcavīsatimaṁ.
[¶22] SN 24.96 · The Self is Neither Happy Nor Suffering
> Pali: SN 24.96 · Adukkhamasukhīsutta
[¶23] At Sāvatthī.
> Pali: Sāvatthinidānaṁ.
[¶24] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and is healthy after death’?”
> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti?
[¶25] “Our teachings are rooted in the Buddha. …”
> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….
[¶26] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and 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 is healthy after death.’
> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti.
[¶27] What do you think, mendicants? Is form permanent or impermanent?”
> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
[¶28] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶29] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶30] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶31] “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?
[¶32] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶33] “Is feeling … perception … choices … consciousness permanent or impermanent?”
> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
[¶34] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶35] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶36] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶37] “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?
[¶38] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶39] “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
> Pali: “Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
[¶40] 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.
[¶41] 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.
[¶42] > Pali: Catutthapeyyālo.
[¶43] > Pali: Tassuddānaṁ
[¶44] > Pali: Purimagamane aṭṭhārasa veyyākaraṇā,
Dutiyagamane chabbīsaṁ vitthāretabbāni;
Tatiyagamane chabbīsaṁ vitthāretabbāni,
Catutthagamane chabbīsaṁ vitthāretabbāni.
[¶45] The Linked Discourses on views are complete.
> Pali: Diṭṭhisaṁyuttaṁ samattaṁ.