21:1.2 Aniccavaggo

Sutta Pitaka
Saüyutta Nikàya
Division III Ý Khandhaka
Book 21 Ý Khandha Saüyutta
Section 1 Ý The Root Fifty
Chapter 2 Ý Anicca (Dutiyo) Vagga

Namo tassa bhagavato arahato sammà sambuddhassa

21. 1. 2. 1.

(12) Aniccam Ý Impermanent

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, matter was impermanent, in the past, will be impermanent in the future and also it's impermanent at present.

4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were impermanent in the past, will be impermanent in the future, and they are impermanent at present.

8. ßMonks, 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.û

21. 1. 2. 2.

(13) Dukkhaü Ý Unpleasant

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, matter was unpleasant in the past, will be unpleasant in the future and also it's unpleasant at present.

4.-7. ßMonks, feelings, perceptions, intentions, and consciousness were unpleasant in the past, will be unpleasant in the future, and are unpleasant at present.

8. ßMonks, 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: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û

21. 1. 2. 3.

(14) Anatta Ý Lacking a Self

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßMonks, feelings, perceptions, intentions, and consciousness lacked self in the past will lack self in the future and they lack self at present.

21. 1. 2. 4.

(15) Yad aniccaü I Ý That Which is Impermanent I

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßMonks, 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. ßIntentions 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. ßConsciousness 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.

21. 1. 2. 5.

(16) Yad aniccam II Ý That which is impermanent II

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßPerceptions 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. ßIntentions 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. ßConsciousness 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.

21. 1. 2. 6.

(17) Yad aniccam III Ý That Which is Impermanent III

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßMonks, 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. ßIntentions 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. ßConsciousness 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.

21. 1. 2. 7.

(18) Hetu I Ý Reasons I

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßPerceptions 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. ßIntentions 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. ßMonks, 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. ßMonks, 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: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û

21. 1. 2. 8.

(19) Hetu II Ý Reasons II

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßPerceptions 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. ßIntentions 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. ßMonks, 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. ßMonks, 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: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û

21. 1. 2. 9.

(20) Hetu III Ý Reasons III

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, 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. ßFeelings 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. ßPerceptions 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. ßIntentions 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. ßMonks, 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. ßMonks, 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: ßI am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'û

21. 1. 2. 10.

(21) ânanda Ý Venerable ânanda

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then venerable ânanda approached the Blessed One worshipped and sat on a side

3. Sitting on a side venerable ânanda said thus to the Blessed One: ßVenerable sir, it is said cessation, with the cessation of what things is cessation?û

4. ßânanda, 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. ßFeelings 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. ßConsciousness 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. ânanda, the cessation of these things is called cessation.