Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 1 –– The Root Fifty
Chapter 2 –– Anicca (Dutiyo) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
21. 1. 2. 1.
(12) Aniccam –– Impermanent
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter was impermanent, in the past, will be impermanent in the future and also it’s impermanent at present.
4.-7. “Monks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.
8. “Monks, the noble disciple seeing it thus turns from matter, turns away feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, is calmed and released. Knowledge arises I am released, birth is destroyed, the holy life is lived to the end and I know there is nothing more to wish.”
21. 1. 2. 2.
(13) Dukkhaṃ –– Unpleasant
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter was unpleasant in the past, will be unpleasant in the future and also it’s unpleasant at present.
4.-7. “Monks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 3.
(14) Anatta –– Lacking a Self
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter lacked a self, in the past, will be lacking a self in the future and also it lacks a self at present.
4.-7. “Monks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 4.
(15) Yad aniccaṃ I –– That Which is Impermanent I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. “Feelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. “Monks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. “Intentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
7. “Consciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 5.
(16) Yad aniccam II –– That which is impermanent II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
4. “Feelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
5. “Perceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
6. “Intentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. “Consciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 6.
(17) Yad aniccam III –– That Which is Impermanent III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom.
4. “Feelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
5. “Monks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom.
6. “Intentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom.
7. “Consciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom.
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 7.
(18) Hetu I –– Reasons I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter is impermanent, based on whatever cause and reason matter has risen, that too is impermanent. Therefore, monks how could matter that has risen on account of impermanent causes be permanent?
4. “Feelings are impermanent, based on whatever causes and reasons feelings have risen, those too are impermanent. Therefore, monks how could feelings that have risen on account of impermanent causes be permanent?
5. “Perceptions are impermanent, based on whatever causes and reasons perceptions have risen, those too are impermanent. Therefore, monks how could percep0tions that have risen on account of impermanent causes be permanent?
6. “Intentions are impermanent, based on whatever causes and reasons intentions have risen, those too are impermanent. Therefore, monks how could intentions that have risen on account of impermanent causes be permanent?
7. “Monks, consciousness is impermanent, based on whatever cause and reason consciousness has risen, that too is impermanent. Therefore, monks how could consciousness that has arisen on account of impermanent causes be permanent?
8. “Monks, the noble disciple seeing it thus turns away from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 8.
(19) Hetu II –– Reasons II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter is unpleasant, based on whatever cause and reason matter has risen, that too is unpleasant. Therefore, monks how could matter that has risen on account of unpleasant causes be permanent?
4. “Feelings are unpleasant, based on whatever causes and reasons feelings have risen, those too are unpleasant. Therefore, monks how could feelings that have risen on account of unpleasant causes be pleasant?
5. “Perceptions are unpleasant, based on whatever causes and reasons perceptions have risen, those too are unpleasant Therefore, monks how could percep0tions that have risen on account of unpleasant causes be permanent?
6. “Intentions are unpleasant, based on whatever causes and reasons intentions have risen, those too are unpleasant. Therefore, monks how could intentions that have risen on account of unpleasant causes be pleasant?
7. “Monks, consciousness is unpleasant, based on whatever cause and reason consciousness has risen, that too is unpleasant. Therefore, monks how could consciousness that has risen on account of unpleasant causes be pleasant?
8. “Monks, the noble disciple seeing it thus turns away from matter, turns away from feelings, turns away from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 9.
(20) Hetu III –– Reasons III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, matter lacks self, based on whatever cause and reason matter has risen, those too are not self. Therefore, monks how could matter risen from things lacking self be self ?
4. “Feelings are not self, based on whatever causes and reasons feelings have risen, those too are not self. Therefore, monks how could feelings risen from things lacking self, be self?
5. “Perceptions are not self, based on whatever causes and reasons perceptions have risen, those too are not self. Therefore, monks how could perceptions risen from things lacking self, be self?
6. “Intentions are not self, based on whatever causes and reasons intentions have risen, those too are not self. Therefore, monks how could intentions risen from things lacking self be self?
7. “Monks, consciousness is not self, based on whatever cause and reason consciousness has risen, those too are not self. Therefore, monks how could consciousness risen from things lacking self be self?
8. “Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns away from intentions and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: “I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.’”
21. 1. 2. 10.
(21) Ānanda –– Venerable Ānanda
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then venerable Ānanda approached the Blessed One worshipped and sat on a side
3. Sitting on a side venerable Ānanda said thus to the Blessed One: “Venerable sir, it is said cessation, with the cessation of what things is cessation?”
4. “Ānanda, matter is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
5. “Feelings are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
6.-7. Perceptions and intentions are impermanent, compounded and arise dependently and are of the nature of withering, fading, loosing interest and ceasing. The cessation of those is cessation.
8. “Consciousness is impermanent, compounded and arise dependently and it is of the nature of withering, fading, loosing interest and ceasing. The cessation of that is cessation.
9. Ānanda, the cessation of these things is called cessation.
