So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

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. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

Then one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said, Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “I’d like to ask the Buddha about a certain point, if you’d take the time to answer.” “Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.

“Well then, mendicant, take your own seat and ask what you wish.” “Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.

That mendicant took his seat and said to the Buddha: Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:

“Sir, are these the five grasping aggregates: “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—form, feeling, perception, choices, and consciousness?” rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?

“Yes, they are,” replied the Buddha. “Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:

“But sir, what is the root of these five grasping aggregates?” “ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?

“These five grasping aggregates are rooted in desire.” “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.

“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?” “Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?

“Neither. “Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. The desire and greed for the five grasping aggregates is the grasping there.” Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.

“But sir, can there be disparity in desire and greed for the five grasping aggregates?” “Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?

“There can,” said the Buddha. “Siyā, bhikkhū”ti bhagavā avoca “It’s when someone thinks: “idha, bhikkhu, ekaccassa evaṁ hoti: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. That’s how there can be disparity in desire and greed for the five grasping aggregates.” Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.

“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?” “Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?

“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. “Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho. Any kind of feeling at all … Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho. Any kind of perception at all … Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho. Any kind of choices at all … Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. 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. Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. That’s the scope of the term ‘aggregates’ as applied to the aggregates.” Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.

“What is the cause, sir, what is the reason why the aggregate of form is found? “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? What is the cause, what is the reason why the aggregate of feeling … Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? perception … Ko hetu ko paccayo saññākkhandhassa paññāpanāya? choices … Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? consciousness is found?” Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?

“The four principal states are the reason why the aggregate of form is found. “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Contact is the reason why the aggregates of feeling … Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. perception … Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. and choices are found. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Name and form are the reasons why the aggregate of consciousness is found.” Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.

“But sir, how does substantialist view come about?” “Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?

“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. “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto They regard form as self, self as having form, form in self, or self in form. rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ; They regard feeling as self, self as having feeling, feeling in self, or self in feeling. vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ; They regard perception as self, self as having perception, perception in self, or self in perception. saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ; They regard choices as self, self as having choices, choices in self, or self in choices. saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ; They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. That’s how substantialist view comes about.” Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.

“But sir, how does substantialist view not come about?” “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?

“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. “Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto They don’t regard form as self, self as having form, form in self, or self in form. na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ; They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ; They don’t regard perception as self, self as having perception, perception in self, or self in perception. na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ; They don’t regard choices as self, self as having choices, choices in self, or self in choices. na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ; They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. That’s how substantialist view does not come about.” Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.

“Sir, what’s the gratification, the drawback, and the escape when it comes to form, “Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ? feeling, Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? perception, Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? choices, Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? and consciousness?” Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“The pleasure and happiness that arise from form: this is its gratification. “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. Removing and giving up desire and greed for form: this is its escape. Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. The pleasure and happiness that arise from feeling … Yaṁ kho, bhikkhu, vedanaṁ paṭicca … perception … saññaṁ paṭicca … choices … saṅkhāre paṭicca … consciousness: this is its gratification. viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. Removing and giving up desire and greed for consciousness: this is its escape.” Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.

“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 all external stimuli?” “Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?

“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: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ “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. One truly sees any kind of feeling … Yā kāci vedanā … perception … yā kāci saññā … choices … ye keci saṅkhārā … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 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. 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 all external stimuli.” Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

Now at that time one of the mendicants had the thought, Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: “So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. “iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; Then what self will the deeds done by not-self affect?” anattakatāni kammāni kamattānaṁ phusissantī”ti?

But the Buddha, knowing that mendicant’s train of thought, addressed the mendicants: Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: “It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: “ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya: ‘So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. ‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; Then what self will the deeds done by not-self affect?’ anattakatāni kammāni kamattānaṁ phusissantī’ti. Now, mendicants, you have been educated by me in questioning with regard to all these things in all such cases. Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Is form permanent or impermanent?” rūpaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” “Aniccaṁ, bhante”.

“But if it’s impermanent, is it suffering or happiness?” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“Suffering, sir.” “Dukkhaṁ, bhante”.

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti?

“No, sir.” “No hetaṁ, bhante”.

“What do you think, mendicants? “Taṁ kiṁ maññatha, bhikkhave, Is feeling … vedanā … perception … saññā … choices … saṅkhārā … consciousness permanent or impermanent?” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“Impermanent, sir.” “Aniccaṁ, bhante”.

“But if it’s impermanent, is it suffering or happiness?” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“Suffering, sir.” “Dukkhaṁ, bhante”.

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’”ti?

“No, sir.” “No hetaṁ, bhante”.

“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ “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.

You should truly see any kind of feeling … Yā kāci vedanā … perception … yā kāci saññā … choices … ye keci saṅkhārā … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 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.

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

Mahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.