Classic and Contemporary Buddhist Works

The Connected Discourses of the Buddha - Selections

Chapter 22. Khandhasaṃyutta: Connected Discourses on the Aggregates
Division I. The Root Fifty

II. Impermanent

12 (1) Impermanent
Thus have I heard. At Sāvatthī…. There the Blessed One said this:
    “Bhikkhus, form is impermanent, feeling is impermanent, perception is impermanent, volitional formations are impermanent, consciousness is impermanent. Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

13 (2) Suffering
At Sāvatthī. “Bhikkhus, form is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. Seeing thus … He understands: ‘… there is no more for this state of being.’”

14 (3) Nonself
At Sāvatthī. “Bhikkhus, form is nonself, feeling is nonself, perception is nonself, volitional formations are nonself, consciousness is nonself. Seeing thus … He understands: ‘… there is no more for this state of being.’” [22]

15 (4) What is Impermanent
At Sāvatthī. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

16 (5) What is Suffering
At Sāvatthī. “Bhikkhus, form is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Feeling is suffering…. Perception is suffering…. Volitional formations are suffering…. Consciousness is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

17 (6) What is Nonself
At Sāvatthī. “Bhikkhus, form is nonself. What is nonself [23] should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Feeling is nonself…. Perception is nonself…. Volitional formations are nonself…. Consciousness is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

18 (7) Impermanent with Cause
At Sāvatthī. “Bhikkhus, form is impermanent. The cause and condition for the arising of form is also impermanent. As form has originated from what is impermanent, how could it be permanent?
    “Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. The cause and condition for the arising of consciousness is also impermanent. As consciousness has originated from what is impermanent, how could it be permanent?
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

19 (8) Suffering with Cause
At Sāvatthī. “Bhikkhus, form is suffering. The cause and condition for the arising of form is also suffering. As form has originated from what is suffering, how could it be happiness?
    “Feeling is suffering…. Perception is suffering…. Volitional formations are suffering…. [24] Consciousness is suffering. The cause and condition for the arising of consciousness is also suffering. As consciousness has originated from what is suffering, how could it be happiness?
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

20 (9) Nonself with Cause
At Sāvatthī. “Bhikkhus, form is nonself. The cause and condition for the arising of form is also nonself. As form has originated from what is nonself, how could it be self?
    “Feeling is nonself…. Perception is nonself…. Volitional formations are nonself…. Consciousness is nonself. The cause and condition for the arising of consciousness is also nonself. As consciousness has originated from what is nonself, how could it be self?
    “Seeing thus … He understands: ‘… there is no more for this state of being.’”

21 (10) Ānanda
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
    “Venerable sir, it is said, ‘cessation, cessation.’ Through the cessation of what things is cessation spoken of?”
    “Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of.
    “Feeling is impermanent … Perception is impermanent … Volitional formations are impermanent … [25] … Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, to vanishing, to fading away, to cessation. Through its cessation, cessation is spoken of.
    “It is through the cessation of these things, Ānanda, that cessation is spoken of.”
 

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© Bhikkhu Bodhi, The Connected Discourses of the Buddha (Wisdom Publications, 2000)

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