Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother.

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.And on that occasion—the uposatha of the fifteenth, the night of a very full moon—he was sitting out in the open with the Saṅgha of monks.

Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:Then a certain monk, rising from his seat, arranging his robe over one shoulder, and placing his hands palm-to-palm over the heart, said to the Blessed One: “Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.“Venerable sir, there is an area where, if the Blessed One would give me leave, I would like the answer to a question.”

“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.“Very well, then, monk. Sit back down in your seat and ask whatever you want.”

Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:Responding to the Blessed One, “Yes, lord,” the monk sat back down in his seat and said to the Blessed One,

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—“Aren’t these the five clinging-aggregates, i.e., rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate.”

“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—“Monk, these are the five clinging-aggregates, i.e., rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate.”

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:Saying, “Very good, lord,” the monk delighted & approved of the Blessed One’s words and then asked him a further question:

“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?“But in what, lord, are these five clinging-aggregates rooted?”

“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.“Monk, these five clinging-aggregates are rooted in desire.”

“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?Saying, “Very good, lord,” the monk… asked him a further question: “Is clinging the same thing as the five clinging-aggregates, or is clinging separate from the five clinging-aggregates?”

“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.“Monk, clinging is neither the same thing as the five clinging-aggregates, nor is it separate from the five clinging-aggregates. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.Just that whatever passion & delight is there, that’s the clinging there.”

“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?Saying, “Very good, lord,” the monk… asked him a further question: “Might there be diversity in the desire & passion for the five clinging-aggregates?”

“Siyā, bhikkhū”ti bhagavā avoca“There might, monk. “idha, bhikkhu, ekaccassa evaṁ hoti:There is the case where the thought occurs to someone, ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.‘May I be one with such a form in the future. May I be one with such a feeling… perception… fabrications… such a consciousness in the future. Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.This is how there would be diversity in the desire & passion for the five clinging-aggregates.”

“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?Saying, “Very good, lord,” the monk… asked him a further question: “To what extent does the designation ‘aggregate’ apply to the aggregates?”

“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.“Monk, whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate. Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho.Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate. Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho.Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate. Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.Whatever fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate. Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.This is the extent to which the term ‘aggregate’ applies to the aggregates.”

“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya?Saying, “Very good, lord,” the monk… asked him a further question: “Lord, what is the cause, what the condition, for the delineation of the form aggregate? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya?What is the cause, what the condition, for the delineation of the feeling aggregate… Ko hetu ko paccayo saññākkhandhassa paññāpanāya?the perception aggregate… Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya?the fabrications aggregate… Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?the consciousness aggregate?”

“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.“Monk, the four great elements [earth, water, fire, & wind] are the cause, the four great elements the condition, for the delineation of the form aggregate. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya.Contact is the cause, contact the condition, for the delineation of the feeling aggregate. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya.Contact is the cause, contact the condition, for the delineation of the perception aggregate. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.Contact is the cause, contact the condition, for the delineation of the fabrications aggregate. Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.Name-&-form is the cause, name-&-form the condition, for the delineation of the consciousness aggregate.”

“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identification view come about?”

“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto“There is the case, monk, where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma— rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ;assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ;He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ;He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ;He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.“This, monk, is how self-identification view comes about.”

“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identification view no longer come about?”

“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto“There is the case, monk, where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ;doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ;He doesn’t assume feeling to be the self.… na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ;doesn’t assume perception to be the self.… na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ;doesn’t assume fabrications to be the self.… na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.“This, monk, is how self-identification view no longer comes about.”

“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?Saying, “Very good, lord,” the monk… asked him a further question: “What, lord, is the allure of form? What is its drawback? What is the escape from it? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?What is the allure of feeling… Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?perception… Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?fabrications… Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?consciousness? What is its drawback? What is the escape from it?”

“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.
Yaṁ kho → yañca (sya-all, km)“Monk, whatever pleasure & joy arises dependent on form: That is the allure of form. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.The fact that form is inconstant, stressful, subject to change: That is the drawback of form. Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.The subduing of desire & passion, the abandoning of desire & passion for form: That is the escape from form. Yaṁ kho, bhikkhu, vedanaṁ paṭicca …“Whatever pleasure & joy arises dependent on feeling: That is the allure of feeling.… saññaṁ paṭicca …“Whatever pleasure & joy arises dependent on perception: That is the allure of perception.… saṅkhāre paṭicca …“Whatever pleasure & joy arises dependent on fabrications: That is the allure of fabrications.… viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.“Whatever pleasure & joy arises dependent on consciousness: That is the allure of consciousness. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo.The fact that consciousness is inconstant, stressful, subject to change: That is the drawback of consciousness. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.The subduing of desire & passion, the abandoning of desire & passion for consciousness: That is the escape from consciousness.”

“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?Saying, “Very good, lord,” the monk… asked him a further question: “Knowing in what way, seeing in what way, is there—with regard to this body endowed with consciousness, and with regard to all external signs—no longer any I-making, or my-making, or obsession with 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.“Monk, one sees any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near—every form, as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’ Yā kāci vedanā …“One sees any feeling whatsoever… yā kāci saññā …any perception whatsoever… ye keci saṅkhārā …any fabrications whatsoever… 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.“One sees any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near—every consciousness—as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’” Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.“Monk, knowing in this way, seeing in this way is there—with regard to this body endowed with consciousness, and with regard to all external signs—no longer any I-making, or my-making, or obsession with conceit.”

Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:Now at that moment this line of thinking appeared in the awareness of a certain monk: “iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;“So—form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. anattakatāni kammāni kamattānaṁ phusissantī”ti?Then what self will be touched by the actions done by what is not-self?”

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:Then the Blessed One, realizing with his awareness the line of thinking in that monk’s awareness, addressed the monks: “ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:“It’s possible that a senseless person—immersed in ignorance, overcome with craving—might think that he could outsmart the Teacher’s message in this way: ‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;‘So—form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. anattakatāni kammāni kamattānaṁ phusissantī’ti.Then what self will be touched by the actions done by what is not-self?’ Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.
Paṭivinītā → paṭicca vinītā (bj, pts1ed); paṭipucchā vinītā (cck, sya1ed); paṭipucchāmi vinītā (sya2ed, km)Now, monks, haven’t I trained you in counter-questioning with regard to this & that topic here & there?

Taṁ kiṁ maññatha, bhikkhave,What do you think? rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form constant or inconstant?”—

“Aniccaṁ, bhante”.“Inconstant, lord.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”—

“Dukkhaṁ, bhante”.“Stressful, lord.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññatha, bhikkhave,“… vedanā …Is feeling constant or inconstant?”—“Inconstant, lord.” … saññā …“… Is perception constant or inconstant?”—“Inconstant, lord.” … saṅkhārā …“… Are fabrications constant or inconstant?”—“Inconstant, lord.” … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?“What do you think, monks? Is consciousness constant or inconstant?”—

“Aniccaṁ, bhante”.“Inconstant, lord.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”—

“Dukkhaṁ, bhante”.“Stressful, lord.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“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.“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

Yā kāci vedanā …“Any feeling whatsoever… yā kāci saññā …“Any perception whatsoever… ye keci saṅkhārā …“Any fabrications whatsoever… 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 consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.

nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.And while this explanation was being given, the minds of sixty-some monks, through lack of clinging/sustenance, were released from effluents.

Mahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.