Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion, with a large assembly of bhikkhus. Now, at that time, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| of the fifteenth.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
Then, a certain bhikkhu rose from his seat, draped his outer robe over one shoulder, raised his joined palms towards the Blessed One, and said:
“puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?
“Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?”
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Then, bhikkhu, sit down on your own seat and ask whatever you wish.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
“Very well, venerable sir,” the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One:
Five Aggregates Subject to Clinging
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging?”
“Ime kho, bhikkhu, pañcupādānakkhandhā; Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.
“These|, bhikkhu,::::| are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, intentional constructs aggregate subject to clinging, and consciousness aggregate subject to clinging.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
“Excellent, venerable sir,” the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
Root of Clinging
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“What, venerable sir, is the root of these five aggregates subject to clinging?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā, chandasamudayā pañcupādānakkhandhā samudayā, chandanirodhā pañcupādānakkhandhā nirodhā, chandanissitaṁ taṁ upādānaṁ tattha tattha chandarāgo taṁ tattha upādānan”ti.
“|Bhikkhu,::::| these five aggregates subject to clinging have desire as their root. With the arising of desire, the five aggregates subject to clinging arise. With the cessation of desire, the five aggregates subject to clinging cease. Clinging is dependent on desire; whatever |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| there is for them, that is the clinging to them.”
“Taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
“Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?”
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.
“|Bhikkhu,::::| that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and passion is therein, that is the clinging therein.”
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
Variation in Desire and Passion
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
“Is it possible, venerable sir, for there to be |variation::difference, diversity, spectrum; lit. not equal in measure [vemattatā]| in desire and passion with regard to these five aggregates subject to clinging?”
“Siyā, bhikkhū”ti bhagavā avoca:
“It is possible, |bhikkhu,::::|” the Blessed One said:
“idha, bhikkhu, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
“Here, |bhikkhu,::::| someone thinks: ‘May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such intentional constructs in the future, may I have such consciousness in the future.’ Thus, |bhikkhu,::::| there can be variation in desire and passion with regard to these five aggregates subject to clinging.”
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
Extent of Designation of Aggregates
“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?
“To what extent, venerable sir, is there the designation of ‘aggregates’?”
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, ayaṁ vuccati vedanākkhandho. Yā kāci saññā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, ayaṁ vuccati saññākkhandho. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnās vā paṇītā vā ye dūre santike vā, 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. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan“ti.
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the intentional constructs aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. To this extent, bhikkhu, there is the designation of ‘aggregates’.”
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
Cause And Condition
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
“What, venerable sir, is the cause, what is the condition for the designation of the form aggregate; what is the cause, what is the condition for the designation of the feeling aggregate; what is the cause, what is the condition for the designation of the perception aggregate; what is the cause, what is the condition for the designation of the intentional constructs aggregate; what is the cause, what is the condition for the designation of the consciousness aggregate?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
“The four great elements|, bhikkhu,::::| are the cause, the four great elements are the condition for the designation of the form aggregate. Contact is the cause, contact is the condition for the designation of the feeling aggregate. Contact is the cause, contact is the condition for the designation of the perception aggregate. Contact is the cause, contact is the condition for the designation of the intentional constructs aggregate. |Name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| is the cause, name and form is the condition for the designation of the consciousness aggregate.”
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
Personal Existence View
How it Arises
“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“How does |personal existence view::the view of being someone; regarding any of the five aggregates as a self, possessed by a self, containing a self, or contained within a self [sakkāyadiṭṭhi]| arise?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī“ti.
“Here, |bhikkhu,::::| an |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity, regards form as self, or self as possessing form, or form as being in self, or self as being in form; regards feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; regards perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; regards intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; regards consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view arises|, bhikkhu::::|.”
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
How it Does Not Arise
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“How does personal existence view not arise?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī“ti.
“Here, |bhikkhu,::::| a learned disciple of the Noble Ones who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity, does not regard form as self, or self as possessing form, or form as being in self, or self as being in form; does not regard feeling as self, or self as possessing feeling, or feeling as being in self, or self as being in feeling; does not regard perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; does not regard intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; does not regard consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. This is how personal existence view does not arise|, bhikkhu::::|.”
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Excellent, venerable sir,” the bhikkhu asked further:
Gratification, Drawback, and Escape
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan“ti?
“What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of feeling? What is the gratification, what is the drawback, and what is the escape in the case of perception? What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs? What is the gratification, what is the drawback, and what is the escape in the case of consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ vedanāya assādo. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammaṁ—ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ—idaṁ vedanāya nissaraṇaṁ. Yaṁ saññaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ saññāya assādo. Yaṁ saññā aniccā dukkhā vipariṇāmadhammaṁ—ayaṁ saññāya ādīnavo. Yo saññāya chandarāgavinayo chandarāgappahānaṁ—idaṁ saññāya nissaraṇaṁ. Ye saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ saṅkhārānaṁ assādo. Ye saṅkhārā aniccā dukkhā vipariṇāmadhammaṁ—ayaṁ saṅkhārānaṁ ādīnavo. Ye saṅkhāresu chandarāgavinayo chandarāgappahānaṁ—idaṁ saṅkhārānaṁ nissaraṇaṁ. Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan“ti.
“The happiness and |pleasure::a positive state of mind; agreeable feeling born of mental contact, mental happiness [somanassa]| that arise dependent on |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]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |unsatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for form—this is the escape in the case of form. The happiness and pleasure that arise dependent on feeling—this is the gratification in feeling. The fact that feeling is impermanent, unsatisfactory, and subject to change—this is the drawback in feeling. The removal and abandonment of desire and passion for feeling—this is the escape in the case of feeling. The happiness and pleasure that arise dependent on perception—this is the gratification in perception. The fact that perception if impermanent, unsatisfactory, and subject to change—this is the drawback in perception. The removal and abandonment of desire and passion for perception—this is the escape in the case of perception. The happiness and pleasure that arise dependent on intentional constructs—this is the gratification in intentional constructs. The fact that intentional constructs are impermanent, unsatisfactory, and subject to change—this is the drawback in intentional constructs. The removal and abandonment of desire and passion for intentional constructs—this is the escape in the case of intentional constructs. The happiness and pleasure that arise dependent on consciousness—this is the gratification in consciousness. The fact that consciousness is impermanent, unsatisfactory, and subject to change—this is the drawback in consciousness. The removal and abandonment of desire and passion for consciousness—this is the escape in the case of consciousness.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
“Excellent, venerable sir,” the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
Consciousness-containing Body
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“How, venerable sir, for one who knows and sees, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to 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. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci saññā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. 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. Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī“ti.
“Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all intentional constructs: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: ‘This is not mine, this I am not, this is not my self,’ thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit.”
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
At that time, this thought arose in the mind of a certain bhikkhu:
Not-self and Actions
“Iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; anattakatāni kammāni kathamattānaṁ phusissantī“ti.
“So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?”
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
Then, the Blessed One, knowing with his mind the thought in that bhikkhu’s mind, addressed the bhikkhus:
“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. ‘Iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Anattakatāni kammāni kathamattānaṁ phusissantī’ti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
“There is this possibility|, bhikkhus,::::| that some misguided person here, unwise, immersed in |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, under the sway of craving, might thus misinterpret the teaching: ‘So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?’ Bhikkhus, you have been trained by me through counter-questions in various teachings here and there.
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you |think::presume, suppose, imagine, conceive [maññati]|, bhikkhus, is form |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Vedanā niccaṁ vā aniccaṁ vā, saññā niccaṁ vā aniccaṁ vā, saṅkhārā niccaṁ vā aniccaṁ vā, viññāṇaṁ niccaṁ vā aniccaṁ vā“ti?
“Is feeling permanent or impermanent? Is perception permanent or impermanent? Are intentional constructs permanent or impermanent? Is consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it |unsatisfactory::uncomfortable, unpleasant [dukkha]| or |pleasant::comfortable, easy, good [sukha]|?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“Indeed not, venerable sir.”
Tasmātiha, bhikkhave, rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpe aniccato nibbindati, vedanāya aniccato nibbindati, saññāya aniccato nibbindati, saṅkhāresu aniccato nibbindati, viññāṇe aniccato nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. 'Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā'ti pajānātī“ti.
“Therefore, |bhikkhus,::::| form is impermanent, feeling is impermanent, perception is impermanent, intentional constructs are impermanent, consciousness is impermanent. Seeing in this way, |bhikkhus,::::| a learned noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Through |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, he |becomes dispassionate::is detached [virajjati]|; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘Liberated.’ One He knows clearly: ‘Birth is exhausted, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| has been lived, what had to be done has been done, there is no more coming to any |state of existence::state of being [itthatta]|.’”
“Dve khandhā taññeva siyaṁ,
adhivacanañca hetunā;
Sakkāyena duve vuttā,
assādaviññāṇakena ca;
Ete dasavidhā vuttā,
hoti bhikkhu pucchāyā”ti.
“Two questions concern the aggregates,
one on ‘is it the same,’ and one on variation;
designation and cause make two,
two are spoken regarding personal existence view;
with gratification and the consciousness-containing body,
these are the ten questions the bhikkhu asked.”