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Saṃyutta Nikāya · Discourse 22.70

Definitely Arousing

Rajanīyasaṇṭhitasutta — Arahantavagga

Setting
Sāvatthī
Speakers
An unnamed mendicant requests a teaching in brief, then explains it back to the Buddha
Form
The identical narrative template as SN 22.63-69, with "shaped by arousal" as the eighth and final substituted term
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — closes an eight-discourse matched set with a term whose translation is itself worth unpacking

Why this discourse

This discourse closes the eight-discourse matched set that has run continuously since SN 22.63, with a final term whose Pali is more precise than its English rendering suggests: rajanīyasaṇṭhita, literally “established as arousing” or “settled in what incites passion” — rendered here as “shaped by arousal.” Give up desire for whatever is rajanīyasaṇṭhita, the Buddha instructs, closing out the longest single run of identically structured discourses found anywhere in Khandhavagga so far.

Reading guide

A term whose Pali repays a closer look

“Shaped by arousal” translates rajanīyasaṇṭhita, a compound joining rajanīya (that which is enticing, or capable of arousing passion) with saṇṭhita (established, settled, situated). The aggregates are not merely described as arousing in some passing sense; they are characterized as settled into, constituted by, that arousing quality.

A term connecting back to SN 22.60's earlier discussion

This characterization recalls SN 22.60's argument against Pūraṇa Kassapa's fatalism, where the Buddha argued that the aggregates' genuine pleasurable, arousing quality is precisely what explains why sentient beings become caught up in them. This discourse's brief formula compresses that fuller argument into a single descriptive term and a direct instruction to give up desire for it.

The eighth and final term, closing the longest matched set in the book

With this discourse, the vagga has now completed eight consecutive discourses (SN 22.63-70) sharing the identical request-and-confirm narrative template, each substituting one term: grasping, conceiving, taking pleasure, impermanence, suffering, not-self, not belonging to self, and now shaped by arousal. This is the longest unbroken run of a single narrative shell found anywhere in Khandhavagga to this point.

A shift to named individuals in the discourses that follow

After eight discourses featuring an unnamed mendicant, SN 22.71 and SN 22.72 will close the vagga with named individual disciples — Rādha and Surādha — whose questions and answers depart from this fixed template's exact wording, even while pursuing closely related concerns.

Key terms

rajanīyasaṇṭhita — “shaped by arousal” — literally “established as arousing,” this discourse's title term and the eighth and final substitution in the vagga's matched set.
rajanīya — “that which is enticing, capable of arousing passion” — the first half of this discourse's compound title term.
saṇṭhita — “established, settled, situated” — the second half, describing the aggregates as constituted by, not merely passingly touched by, this arousing quality.
chandaṁ pajahatha — “give up desire” — the same formula from SN 22.66-69, closing this final term into the same instruction.
arahataṁ ahosi — “became one of the perfected” — the identical outcome closing this discourse, and the whole eight-discourse matched set.

The text

The discourse in full. Elided repetitions (feeling, perception, and choices, each following the same formula spelled out in full for form and consciousness) are given exactly as bilara-data preserves them. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Mendicant, give up desire for whatever is shaped by arousal.” “Understood, Blessed One! Understood, Holy One!”

§2“But how do you see the detailed meaning of my brief statement?” “Sir, form is shaped by arousal; I should give up desire for it.

§3Consciousness is shaped by arousal; I should give up desire for it. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

§4“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this. Form is shaped by arousal; you should give up desire for it.

§5Consciousness is shaped by arousal; you should give up desire for it. This is how to understand the detailed meaning of what I said in brief.” … And that mendicant became one of the perfected.

· · ·

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 the Pali term rajanīyasaṇṭhita literally mean?
Correct: A. The aggregates are characterized as constituted by, not merely touched by, an arousing quality.
Question 2 of 10
What earlier discourse's argument does this term recall?
Correct: A. The aggregates' genuine arousing quality is what explains why sentient beings become caught up in them.
Question 3 of 10
How many consecutive discourses has this vagga now run through sharing the identical narrative template?
Correct: A. The longest unbroken run of a single narrative shell found anywhere in Khandhavagga to this point.
Question 4 of 10
What eight terms have been substituted across SN 22.63-70?
Correct: A. A complete list of the vagga's matched set of substituted terms.
Question 5 of 10
What shift does the discourse immediately after this one introduce?
Correct: A. SN 22.71-72 close the vagga with a different structure entirely.
Question 6 of 10
How does the Buddha respond to the mendicant's explanation?
Correct: A. The same confirmation pattern used throughout this vagga's matched set.
Question 7 of 10
What outcome closes this discourse?
Correct: A. Identical to every other discourse in this matched set.
Question 8 of 10
How many aggregates does the formula apply to?
Correct: A. Feeling, perception, and choices are elided but follow the same pattern.
Question 9 of 10
Where is this discourse set?
Correct: A. Continuing the same setting as the vagga's earlier discourses.
Question 10 of 10
What does the mendicant request at the discourse's start?
Correct: A. Identical framing to every discourse in this matched set.
Answered 0 of 10 · Correct 0

Further reading

← PreviousSN 22.69 · Not Belonging to Self