1At Sāvatthī. "Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that …

"And what, bhikkhus, are the five aggregates? Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. [n.64] The word khandha, aggregate, is glossed in the commentaries with rasi, "group." Each aggregate includes all instances of the particular phenomenological type that share its defining characteristic. The eleven categories into which each aggregate is classified are analysed at Vibh 1–12. Whatever kind of feeling there is … this is called the feeling aggregate. Whatever kind of perception there is … this is called the perception aggregate. Whatever kind of volitional formations there are … these are called the volitional formations aggregate. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates.

2"And what, bhikkhus, are the five aggregates subject to clinging? Whatever kind of form there is, whether past, future, or present … far or near, that is tainted, that can be clung to: this is called the form aggregate subject to clinging. Whatever kind of feeling there is … that is tainted, that can be clung to: this is called the feeling aggregate subject to clinging. Whatever kind of perception there is … that is tainted, that can be clung to: this is called the perception aggregate subject to clinging. Whatever kind of volitional formations there are … that are tainted, that can be clung to: these are called the volitional formations aggregate subject to clinging. sn.iii.48 Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the consciousness aggregate subject to clinging. These, bhikkhus, are called the five aggregates subject to clinging." [n.65] This sutta is quoted and discussed at Vism 477–78 (Ppn 14:214–15), in relation to the difference between the aggregates and the aggregates subject to clinging. The key terms distinguishing the pañc’ upādānakkhandhā from the pañcakkhandha are sāsavā upādāniya, "with taints and subject to clinging." The pañc’ upādānakkhandhā are included within the pañcakkhandha, for all members of the former set must also be members of the latter set. However, the fact that a distinction is drawn between them implies that there are khandha which are anāsavā anupādāniya, "untainted and not subject to clinging." On first consideration it would seem that the "bare aggregates" are those of the arahant, who has eliminated the āsavā and upādāna. However, in the Abhidhamma all rūpa is classified as sāsavā and upādāniya, and so too the resultant (vipāka) and functional (kiriya) mental aggregates of the arahant (see Dhs §§1103, 1219). The only aggregates classed as anāsavā and anupādāniya are the four mental aggregates occurring on the cognitive occasions of the four supramundane paths and fruits (see Dhs §§1104, 1220). The reason for this is that sāsavā and upādāniya do not mean "accompanied by taints and by clinging," but "capable of being taken as the objects of the taints and of clinging," and the arahant's mundane aggregates can be taken as objects of the taints and clinging by others (see As 347). For a detailed study of this problem, see Bodhi, "Aggregates and Clinging Aggregates."
Spk: Among the five aggregates the form aggregate is of the sense sphere, the other four aggregates are of the four planes (sense sphere, form sphere, formless sphere, supramundane). With taints (sāsavā) means: what becomes a condition for the taints by way of object; so too that can be clung to (upādāniya) means what becomes a condition for clinging (Spk-pṭ: by being made its object). Among the aggregates subject to clinging, stated by way of the practice of insight, the form aggregate is sense sphere, the others pertain to the three planes (i.e., excluding only the supramundane).

1Sāvatthinidānaṁ. "Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca. Taṁ suṇātha.

Katame ca, bhikkhave, pañcakkhandhā? Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … pe … yā kāci saññā … ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā … pe … ayaṁ vuccati saṅkhārakkhandho. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā.

2Katame ca, bhikkhave, pañcupādānakkhandhā? Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ … pe … yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho. Yā kāci vedanā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati vedanupādānakkhandho. Yā kāci saññā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati saññupādānakkhandho. Ye keci saṅkhārā … pe … sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ … pe … yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā"ti.

Chaṭṭhaṁ.