---
title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 11 of 44
url: https://scriptura.si/works/pali-samyutta-nikaya-3/11/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga, section 11. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/11/"
---
# Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga
*The Buddha, tr. Bhikkhu Sujato*
Form, feeling, perception, choices and consciousness: the five aggregates, and the teaching of not-self.
> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).
> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.
> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.
## 11. Bitable · SN 22.81–22.82
Source: https://scriptura.si/works/pali-samyutta-nikaya-3/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/11/#p-N
[¶0] SN 22.81 · At Pārileyyaka
> Pali: SN 22.81 · Pālileyyasutta
[¶1] At one time the Buddha was staying near Kosambī in Ghosita’s monastery.
> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
[¶2] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.
[¶3] Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened. Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone. At this time no one should follow him.”
> Pali: Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti. “Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.
[¶4] Then the Buddha, traveling stage by stage, arrived at Pārileyyaka, where he stayed at the root of a sacred sal tree. Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.
> Pali: Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.
[¶5] When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha.”
> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.
[¶6] Then Venerable Ānanda together with those mendicants went to Pārileyyaka to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
> Pali: Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
[¶7] Now at that time one of the monks had the thought, “How do you know and see in order to end the defilements without delay?”
> Pali: Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: “kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
[¶8] Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:
> Pali: Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
[¶9] “Mendicants, I’ve taught the Dhamma analytically. I’ve analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That’s how I’ve taught the Dhamma analytically. Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought: ‘How do you know and see in order to end the defilements without delay?’
> Pali: “vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?
[¶10] And how, mendicants, do you know and see in order to end the defilements without delay? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
> Pali: Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
[¶11] They regard form as self. But that regarding is just a conditioned phenomenon. And what’s the source, origin, birthplace, and inception of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.
> Pali: rūpaṁ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶12] Perhaps they don’t regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. …
> Pali: Na heva kho rūpaṁ attato samanupassati; api ca kho rūpavantaṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶13] Perhaps they don’t regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. …
> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; api ca kho attani rūpaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶14] Perhaps they don’t regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. …
> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; api ca kho rūpasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.
[¶15] Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self … perception as self … choices as self … consciousness as self … But that regarding is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.
> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; api ca kho saññaṁ … api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶16] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ But that eternalist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements without delay.
> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ attato samanupassati, na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; api ca kho evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶17] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Still, they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ But that annihilationist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements without delay.
> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
[¶18] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Nor do they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Still, they have doubts and uncertainties. They’re undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.”
> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati …pe… na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
[¶19] > Pali: Navamaṁ.
[¶20] SN 22.82 · A Full Moon Night
> Pali: SN 22.82 · Puṇṇamasutta
[¶21] At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of monks. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
[¶22] Then one of the monks rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:
> Pali: Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
[¶23] “Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
> Pali: “puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?
[¶24] “Well then, monk, take your own seat and ask what you wish.”
> Pali: “Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
[¶25] “Yes, sir,” replied that monk. He took his seat and said to the Buddha:
> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
[¶26] “Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”
> Pali: “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
[¶27] “Yes, they are,” replied the Buddha.
> Pali: “Ime kho, bhikkhu, pañcupādānakkhandhā; Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.
[¶28] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
[¶29] “But sir, what is the root of these five grasping aggregates?”
> Pali: “Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
[¶30] “These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
> Pali: “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
[¶31] “Neither. Rather, the desire and greed for them is the grasping there.”
> Pali: “Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.
[¶32] Saying “Good, sir”, that monk asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
[¶33] “But sir, can there be disparity in desire and greed for the five grasping aggregates?”
> Pali: “Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
[¶34] “There can,” said the Buddha.
> Pali: “Siyā, bhikkhū”ti bhagavā avoca:
[¶35] “It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how there can be disparity in desire and greed for the five grasping aggregates.”
> Pali: “idha, bhikkhu, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti.
[¶36] Saying “Good, sir”, that monk asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
[¶37] “Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
> Pali: “Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?
[¶38] “Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
> Pali: “Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.
[¶39] Saying “Good, sir”, that monk asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
[¶40] “What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”
> Pali: “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
[¶41] “The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”
> Pali: “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
[¶42] Saying “Good, sir”, that monk asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
[¶43] “Sir, how does substantialist view come about?”
> Pali: “Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
[¶44] “It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”
> Pali: “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
[¶45] Saying “Good, sir”, that monk … asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
[¶46] “But sir, how does substantialist view not come about?”
> Pali: “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
[¶47] “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”
> Pali: “Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
[¶48] Saying “Good, sir”, that monk … asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
[¶49] “Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”
> Pali: “Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
[¶50] “The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”
> Pali: “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca … yaṁ saññaṁ paṭicca … ye saṅkhāre paṭicca … yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.
[¶51] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
[¶52] “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?”
> Pali: “Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
[¶53] “One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”
> Pali: “Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
[¶54] Now at that time one of the monks had the thought:
> Pali: Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
[¶55] “So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?”
> Pali: “iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; anattakatāni kammāni kathamattānaṁ phusissantī”ti.
[¶56] Then the Buddha, knowing that monk’s train of thought, addressed the monks:
> Pali: Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
[¶57] “It’s possible that some futile person here—unknowing and ignorant, his mind dominated by craving—thinks he can overstep the Teacher’s instructions. He thinks: ‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?’ Now, monks, you have been educated by me in questioning with regard to all these things in all such cases.
> Pali: “Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Anattakatāni kammāni kathamattānaṁ phusissantī’ti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
[¶58] What do you think, monks? Is form permanent or impermanent?”
> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
[¶59] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶60] “Is feeling … perception … choices … consciousness permanent or impermanent?”
> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
[¶61] “Impermanent, sir.”
> Pali: “Aniccaṁ, bhante”.
[¶62] “But if it’s impermanent, is it suffering or happiness?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
[¶63] “Suffering, sir.”
> Pali: “Dukkhaṁ, bhante”.
[¶64] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
[¶65] “No, sir.”
> Pali: “No hetaṁ, bhante”.
[¶66] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”
> Pali: Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
[¶67] “Two on the aggregates; exactly the same; and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the monk came to ask.”
> Pali: “Dve khandhā taññeva siyaṁ,
adhivacanañca hetunā;
Sakkāyena duve vuttā,
assādaviññāṇakena ca;
Ete dasavidhā vuttā,
hoti bhikkhu pucchāyā”ti.
[¶68] > Pali: Dasamaṁ.
[¶69] > Pali: Khajjanīyavaggo tatiyo.
[¶70] > Pali: Tassuddānaṁ
[¶71] > Pali: Assādo dve samudayā,
arahantehi apare dve;
Sīho khajjanī piṇḍolyaṁ,
pālileyyena puṇṇamāti.