A direct imperative instruction, applied identically to each aggregate
Length
Short — a single instruction repeated across the five aggregates
Northern parallel
This exact instruction opens a three-discourse set (desire, greed, desire-and-greed) that recurs with "suffering" and "not-self" later in this vagga
Difficulty
Approachable — direct and unambiguous
Why this discourse
Opens a systematic sequence that will structure much of Kukkuḷavagga: give up desire for what is impermanent — because each aggregate is impermanent — the first of three discourses (desire, then greed, then both together) that this vagga will run three times over, once each for impermanence, suffering, and not-self.
Reading guide
A direct command, reasoned in a single step
"You should give up desire for what is impermanent. And what is impermanent? Form is impermanent; you should give up desire for it" — the entire argument compressed into one move: name the quality (impermanent), name what has it (form), and instruct giving up desire for it — repeated identically for each aggregate.
The first of three closely related instructions
"Desire" (chanda) here names the first and mildest of three related terms this vagga will use across its opening nine discourses: chanda alone in this discourse, rāga ("greed") alone in SN 22.138, and chanda-rāga ("desire and greed") together in SN 22.139 — three increasingly combined targets for the same basic instruction.
Why separate desire from greed at all
Distinguishing chanda from rāga (already seen paired together at SN 22.111-112 as chandarāga) suggests these are recognized as related but not identical: chanda often carries a sense of wanting or wishing, rāga a stronger sense of passionate attachment — treating them separately before combining them lets each be addressed in its own right before the fuller combined instruction closes the three-discourse set.
A pattern that will repeat twice more
This same three-discourse structure — desire, then greed, then both — will recur at SN 22.140-142 applied to "suffering" instead of "impermanent," and again at SN 22.143-145 applied to "not-self," giving Kukkuḷavagga's opening nine discourses a clear 3×3 structure: three objects (impermanence, suffering, not-self) each addressed through the same three-part escalation (desire, greed, both).
Key terms
anicca — impermanent — the quality named in this discourse, giving it its title
chanda — desire — the specific term this discourse instructs giving up, the first of three related terms in this opening set
rāga — greed — the term SN 22.138 will use in place of chanda
chandarāga — desire and greed together — the combined term SN 22.139 will use to close this three-discourse set
pajahitabba — should be given up — the instruction's core imperative, applied to each aggregate in turn
The text
The complete discourse: the instruction to give up desire for what is impermanent, applied to each aggregate. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1At Sāvatthī. “Mendicants, you should give up desire for what is impermanent. And what is impermanent? Form is impermanent; you should give up desire for it.
§2Feeling … Perception … Choices … Consciousness is impermanent; you should give up desire for it. You should give up desire for what is impermanent.”
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Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What does this discourse instruct mendicants to give up?
Correct: A. A direct instruction, reasoned in a single step for each aggregate.
Question 2 of 10
How is the instruction's reasoning structured?
Correct: A. The entire instruction compressed into one compact move, repeated for each aggregate.
Question 3 of 10
What specific term for "desire" does this discourse use?
Correct: A. The first and mildest of three related terms this vagga's opening set will use.
Question 4 of 10
What term does SN 22.138 use in place of this discourse's "desire"?
Correct: A. The second of three increasingly combined targets in this opening set.
Question 5 of 10
What does SN 22.139 combine, closing this three-discourse set?
Correct: A. The fuller combined term already seen at SN 22.111-112.
Question 6 of 10
What overall structure do this vagga's opening nine discourses (137-145) form?
Correct: A. The same three-part escalation applied to each of three different qualities.
Question 7 of 10
Why might chanda and rāga be distinguished before being combined?
Correct: A. Chanda often carries a sense of wanting, rāga a stronger sense of passionate attachment.
Question 8 of 10
How many aggregates does this instruction apply to?
Correct: A. Form, feeling, perception, choices, and consciousness, each addressed identically.
Question 9 of 10
Where is this discourse set?
Correct: A. Continuing the setting of most of this book's discourses.
Question 10 of 10
What two objects will this same three-part structure be applied to later in this vagga?
Correct: A. At SN 22.140-142 and SN 22.143-145 respectively.
