Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now on that occasion, the Blessed One was seated in the open air, surrounded by the Saṅgha of bhikkhus on the Uposatha day of the fifteenth, on the night of the full moon.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
Then a certain bhikkhu rose from his seat, draped his outer robe over one shoulder, raised his joined palms towards the Blessed One, and said: “Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?”
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Then, bhikkhu, sit down on your own seat and ask whatever you wish.”
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:
Then that bhikkhu sat down on his own seat and said to the Blessed One:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?
“Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging?”
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“These, bhikkhu, are the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:
“Excellent, venerable sir,” the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“What, venerable sir, is the root of these five aggregates subject to clinging?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.
“These five aggregates subject to clinging, bhikkhu, have desire as their root.”
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“Venerable sir, is clinging the same as the five aggregates subject to clinging, or is clinging something apart from the five aggregates subject to clinging?”
“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
“Bhikkhu, that very clinging is neither the same as the five aggregates subject to clinging, nor is it something apart from the five aggregates subject to clinging. Whatever desire and attachment there is with regard to the five aggregates subject to clinging, that is the clinging there.”
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?
“Could there be, venerable sir, variation in desire and passion with regard to the five aggregates subject to clinging?”
“Siyā, bhikkhū”ti bhagavā avoca “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 pañcasu upādānakkhandhesu chandarāgavemattatā”ti.
“There could be, bhikkhu,” the Blessed One said. “Here, bhikkhu, someone thinks: ‘May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such intentional constructs in the future, may I have such consciousness in the future.’ Thus, bhikkhu, there can be variation in desire and passion with regard to the five aggregates subject to clinging.”
“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?
“To what extent, venerable sir, is there the designation of ‘aggregates’?”
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho. Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho. Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho. Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the perception aggregate. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the intentional constructs aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate. To this extent, bhikkhu, there is the designation of ‘aggregates’.”
“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?
“What, venerable sir, is the cause, what is the condition for the designation of the form aggregate; what is the cause, what is the condition for the designation of the feeling aggregate; what is the cause, what is the condition for the designation of the perception aggregate; what is the cause, what is the condition for the designation of the intentional constructs aggregate; what is the cause, what is the condition for the designation of the consciousness aggregate?”
“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 kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
“The four great elements, bhikkhu, are the cause, the four great elements are the condition for the designation of the form aggregate. Contact is the cause, contact is the condition for the designation of the feeling aggregate. Contact is the cause, contact is the condition for the designation of the perception aggregate. Contact is the cause, contact is the condition for the designation of the intentional constructs aggregate. Name and form is the cause, name and form is the condition for the designation of the consciousness aggregate.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?
“How, venerable sir, does personal existence view arise?”
“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 attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ; saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ; saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
“Here, bhikkhu, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity—regards form as self, or self as possessing form, or form as being in self, or self as being in form; regards feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; regards perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; regards intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; regards consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view arises, bhikkhu.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“How, venerable sir, does personal existence view not arise?”
“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 attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ; na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ; na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
“Here, bhikkhu, a learned disciple of the Noble Ones who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity—does not regard form as self, or self as possessing form, or form as being in self, or self as being in form; does not regard feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; does not regard perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not regard intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not regard consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view does not arise, bhikkhu.”
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
“What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of feeling? What is the gratification, what is the drawback, and what is the escape in the case of perception? What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs? What is the gratification, what is the drawback, and what is the escape in the case of consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. Yaṁ kho, bhikkhu, vedanaṁ paṭicca … saññaṁ paṭicca … saṅkhāre paṭicca … viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.
“The happiness and pleasure that arise dependent on form—this is the gratification in form. The fact that form is impermanent, unsatisfactory, and subject to change—this is the drawback in form. The removal and abandonment of desire and passion for form—this is the escape in the case of form. The happiness and pleasure that arise dependent on feeling ... dependent on perception ... dependent on intentional constructs ... dependent on consciousness—this is the gratification in consciousness. The fact that consciousness is impermanent, unsatisfactory, and subject to change—this is the drawback in consciousness. The removal and abandonment of desire and passion for consciousness—this is the escape in the case of consciousness.”
“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“How, venerable sir, for one who knows and sees, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?”
“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.
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever feeling ... whatever perception ... whatever intentional constructs ... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit.”
Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: “iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; anattakatāni kammāni kamattānaṁ phusissantī”ti?
Then, this thought arose in the mind of a certain bhikkhu: “So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self; what self then will actions performed by a not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: “ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya: ‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; anattakatāni kammāni kamattānaṁ phusissantī’ti. Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.
Then, the Blessed One, knowing with his mind the thought in that bhikkhu’s mind, addressed the bhikkhus: “There is this possibility, bhikkhus, that some misguided person here, unwise, immersed in ignorance, under the sway of craving, might thus misinterpret the Teacher’s teaching: ‘So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. What self then will actions performed by a not-self affect?’ Bhikkhus, you have been trained by me through counter-questions in various teachings here and there.
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, bhikkhus, is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kiṁ maññatha, bhikkhave, vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, bhikkhus, is feeling ... perception ... intentional constructs ... consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātiha, bhikkhave, yaṁ kiñci 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 daṭṭhabbaṁ.
“Therefore, bhikkhus, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’
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 daṭṭhabbaṁ.
Any kind of feeling ... any kind of perception ... any kind of intentional constructs ... any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all consciousness is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness;
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
experiencing disenchantment, he becomes dispassionate; through dispassion, he is released. When released, there arises the knowledge: ‘Released.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words. As this discourse was being spoken, the minds of sixty bhikkhus were liberated from the taints through not clinging.