The "Linked Discourses on the Aggregates" contains discourses focusing on the five aggregates that constitute personal experience: form, feeling, perception, intentional constructions, and consciousness. These teachings explore the nature of the aggregates, their arising and ceasing, and their relationship to suffering and liberation. By examining the components of experience, these discourses offer insights into the nature of self and the conditions for suffering and liberation.
Khandhasaṁyutta - Linked Discourses on the Aggregates
The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.
Because the five aggregates are impermanent, the well-studied disciple of the Noble Ones becomes disenchanted with form, felt experience, perception, intentional constructions, and consciousness.
The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.
The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?
What is the burden and who bears it, what is the taking up of the burden and the putting down of it.
The Buddha teaches the things to be fully understood and what full understanding is.
One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.
Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructions, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.
The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.
The Buddha explains that whoever delights in the five aggregates, delights in suffering and is not freed from suffering.
The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.
The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.
Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructions. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.
The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.
The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.
After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.
The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructions, and consciousness.
The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.
The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.
The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.
On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.
Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.
The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.
The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructions are like a tree without a core, and consciousness is similar to a magic trick.
The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’
By clinging to the five aggregates, one experiences pleasure and pain.
When the venerable Ānanda wishes to go for a solitary retreat, the Buddha teaches him to contemplate the five aggregates subject to appropriation and being assumed as one's self.