The identical structure as SN 23.12, with impermanence as the new characterizing term
Length
Very short — the closing formula elided
Northern parallel
Applies this vagga's established template to anicca, the first of the three marks
Difficulty
Approachable — best read as part of this vagga's own catalog
Why this discourse
Moves this vagga's catalog from Māra to the first of the three marks: what is impermanent? The aggregates — stated with the same bluntness already established for Māra, confirming this vagga's method extends smoothly from one characterizing term to the next.
Reading guide
A new term, the identical method
"They speak of 'impermanence'. What has impermanent nature?" — the same question-and-bare-answer structure as SN 23.11-12, now applied to anicca rather than Māra.
Impermanence stated as bluntly as Māra was
"Form, feeling, perception, choices, and consciousness are impermanent" — no elaboration, no simile, simply the direct statement already familiar from this vagga's opening pair.
Continuity between this vagga's terms
That impermanence receives exactly the same treatment as Māra confirms these are not separate kinds of teaching requiring different methods, but variations on a single recurring catalog — each characterizing term simply substituted into the identical template.
Setting up its own companion
SN 23.14, this discourse's own direct companion, will ask about "liable to impermanence" rather than impermanence itself — the same grammatical variation already seen between SN 23.11 and SN 23.12, now repeated for this new term.
Key terms
anicca — impermanent — the characterizing term this discourse examines, the first of the three marks in this vagga's catalog
Māra — the term examined in SN 23.11-12, the previous pair in this vagga's catalog
khandha — aggregate — form, feeling, perception, choices, and consciousness, each named as impermanent
aniccadhamma — liable to impermanence — the grammatical variant SN 23.14 will examine next
peyyāla — an elision mark, compressing the standard closing formula throughout this vagga
The text
The complete discourse as given in the source, applying this vagga's established template to impermanence. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘impermanence’. What has impermanent nature?”
§2“Rādha, form, feeling, perception, choices, and consciousness are impermanent.
§3Seeing this … They understand: ‘… there is nothing further for this place.’”
· · ·
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 characterizing term does this discourse examine, moving from SN 23.11-12's own Māra?
Correct: A. The first of the three marks, now given the same treatment as Māra.
Question 2 of 10
How does the Buddha answer this discourse's question?
Correct: A. The same bluntness already established for Māra in SN 23.11-12.
Question 3 of 10
What does applying the identical method to impermanence, as was used for Māra, confirm?
Correct: A. Each characterizing term simply substituted into the identical template.
Question 4 of 10
What discourse is this discourse's direct companion?
Correct: A. Repeating the same grammatical variation seen between SN 23.11 and SN 23.12.
Question 5 of 10
How many aggregates does this discourse's identification apply to?
Correct: A. Form, feeling, perception, choices, and consciousness.
Question 6 of 10
How is the closing formula presented in this discourse?
Correct: A. Compressed throughout this vagga after SN 23.11's own full statement.
Question 7 of 10
What is anicca, in the context of this book's own vocabulary?
Correct: A. Widely used throughout this book, now given this vagga's own compressed treatment.
Question 8 of 10
Where is this discourse set?
Correct: A. Matching SN 23.11-12's own setting.
Question 9 of 10
What term will this vagga's catalog move to after impermanence?
Correct: A. The second of the three marks, continuing this vagga's own systematic sequence.
Question 10 of 10
Who asks the question in this discourse?
Correct: A. Continuing this saṃyutta's own central questioner.
