Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami …pe… etadavoca:
At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhita::Venerable Mahākoṭṭhita is regarded as the foremost disciple of the Buddha in analytical understanding [Mahākoṭṭhita]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was late afternoon, the venerable Mahākoṭṭhita emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated to one side, the venerable Mahākoṭṭhita said to the venerable Sāriputta:
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?
“And friend Sāriputta, which things should a virtuous bhikkhu carefully attend to?”
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.
“Friend Koṭṭhita, a virtuous bhikkhu should carefully attend to the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| as |impermanent::not lasting, transient, unreliable [anicca]|, |unsatisfactory::uncomfortable, unpleasant [dukkha]|, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. What five? The |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, the |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]| aggregate subject to clinging, the |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, the |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| aggregate subject to clinging, and the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| aggregate subject to clinging. A virtuous bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. When, friend, a virtuous bhikkhu carefully attends thus to these five aggregates that are subject to clinging, it is possible that he may realize the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3] adherence to rules and observances as a means of liberation [sotāpatti]|.”
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“And friend Sāriputta, which things should a stream-enterer bhikkhu carefully attend to?”
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.
“Friend Koṭṭhita, a stream-enterer bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a stream-enterer bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|.”
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“And friend Sāriputta, which things should a once-returner bhikkhu carefully attend to?”
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.
“Friend Koṭṭhita, a once-returner bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a once-returner bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|.”
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“And friend Sāriputta, which things should a non-returner bhikkhu carefully attend to?”
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.
“Friend Koṭṭhita, a non-returner bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a non-returner bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize |arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“And friend Sāriputta, which things should an arahant carefully attend to?”
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṁ katassa vā paticayo; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.
“Friend Koṭṭhita, an arahant should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. For an arahant, friend, there is nothing further that has to be done, and no repetition of what he has already done. However, when these things are cultivated and frequently practiced, they lead to a pleasant dwelling in this very life and to |clear present moment awareness::mindfulness and clear comprehension, mindful attentiveness [satisampajañña]|.”
At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhita::Venerable Mahākoṭṭhita is regarded as the foremost disciple of the Buddha in analytical understanding [Mahākoṭṭhita]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was late afternoon, the venerable Mahākoṭṭhita emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated to one side, the venerable Mahākoṭṭhita said to the venerable Sāriputta:
“And friend Sāriputta, which things should a virtuous bhikkhu carefully attend to?”
“Friend Koṭṭhita, a virtuous bhikkhu should carefully attend to the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| as |impermanent::not lasting, transient, unreliable [anicca]|, |unsatisfactory::uncomfortable, unpleasant [dukkha]|, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. What five? The |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, the |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]| aggregate subject to clinging, the |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, the |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| aggregate subject to clinging, and the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| aggregate subject to clinging. A virtuous bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. When, friend, a virtuous bhikkhu carefully attends thus to these five aggregates that are subject to clinging, it is possible that he may realize the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3] adherence to rules and observances as a means of liberation [sotāpatti]|.”
“And friend Sāriputta, which things should a stream-enterer bhikkhu carefully attend to?”
“Friend Koṭṭhita, a stream-enterer bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a stream-enterer bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|.”
“And friend Sāriputta, which things should a once-returner bhikkhu carefully attend to?”
“Friend Koṭṭhita, a once-returner bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a once-returner bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|.”
“And friend Sāriputta, which things should a non-returner bhikkhu carefully attend to?”
“Friend Koṭṭhita, a non-returner bhikkhu should carefully attend to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. It is possible, friend, that a non-returner bhikkhu, carefully attending to these five aggregates that are subject to clinging as impermanent unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self, may realize |arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”
“And friend Sāriputta, which things should an arahant carefully attend to?”
“Friend Koṭṭhita, an arahant should carefully attend to these five aggregates that are subject to clinging as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. For an arahant, friend, there is nothing further that has to be done, and no repetition of what he has already done. However, when these things are cultivated and frequently practiced, they lead to a pleasant dwelling in this very life and to |clear present moment awareness::mindfulness and clear comprehension, mindful attentiveness [satisampajañña]|.”
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami …pe… etadavoca:
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṁ katassa vā paticayo; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.