English
I shall teach the five aggregates, and the five aggregates of clinging. Listen to that. And what, monks, are the five aggregates? Whatever form, monks, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the aggregate of form. Whatever feeling... ...whatever perception... ...whatever volitional formations, past, future, or present, internal or external, gross or subtle... ...this is called the aggregate of volitional formations. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the aggregate of consciousness. These, monks, are called the five aggregates." "And what, monks, are the five aggregates of clinging? Whatever form, monks, past, future, or present... ...far or near, with effluents, subject to clinging: this is called the aggregate of clinging to form. Whatever feeling... whatever is far or near, with taints, clung to, this is called the aggregate of clinging to feeling. Whatever perception... whatever is far or near, with taints, clung to, this is called the aggregate of clinging to perception. Whatever formations... with taints, clung to, this is called the aggregate of clinging to formations. Whatever consciousness, past, future, present... whatever is far or near, with taints, clung to, this is called the aggregate of clinging to consciousness. These, monks, are called the five aggregates of clinging. Sixth. 7. The Discourse to Soṇa 49. Thus have I heard – On one occasion the Blessed One was staying at Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground. Then Soṇa, the householder’s son, went to the Blessed One... and sat down to one side. The Blessed One then said to Soṇa, the householder’s son: “Whatever ascetics or brahmins, Soṇa, with impermanent form, with suffering, with a nature to change, perceive ‘I am superior’; or perceive ‘I am equal’; or perceive ‘I am inferior’; what is that but not seeing things as they are? With impermanent feeling, with suffering, with a nature to change, they perceive ‘I am superior’; or perceive ‘I am equal’; or perceive ‘I am inferior’; what is that but not seeing things as they are? With impermanent perception... with impermanent formations, with suffering, with a nature to change, they perceive ‘I am superior’; or perceive ‘I am equal’; or perceive ‘I am inferior’; what is that but not seeing things as they are? With impermanent consciousness, with suffering, with a nature to change, they perceive ‘I am superior’; or perceive ‘I am equal’; or perceive ‘I am inferior’; what is that but not seeing things as they are? “But whatever ascetics or brahmins, Soṇa, with impermanent form, with suffering, with a nature to change, do not perceive ‘I am superior’ i ; They do not perceive 'I am equal'. They do not perceive 'I am inferior'. What else but seeing things as they are? With impermanent feeling... with impermanent perception... with impermanent formations... with impermanent consciousness, which is suffering, subject to change: they do not perceive 'I am superior'. They do not perceive 'I am equal'. They do not perceive 'I am inferior'. What else but seeing things as they are? "What do you think, Soṇa, is form permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, and subject to change, is it fit to be regarded as: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Is feeling permanent or impermanent?" "Impermanent, venerable sir." "...perception... ...formations... ...consciousness, are they permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is it suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, and subject to change, is it fit to be regarded as: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Therefore, Soṇa, whatever form, 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 should be seen as it really is with right wisdom." "Whatever feeling... whatever perception... whatever formations... 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 should be seen as it really is with right wisdom." "Seeing thus, Soṇa, the instructed noble disciple becomes disenchanted with form, with feeling..." He becomes disenchanted with whatever (is there), he becomes disenchanted with perception, he becomes disenchanted with volitional formations, he becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated. In the liberated, there arises the knowledge, 'It is liberated.' He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ The Seventh. 8. The Second Soṇa Sutta. 50. Thus have I heard: On one occasion the Blessed One was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. Then Soṇa, the householder’s son, went to the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To Soṇa, the householder’s son, sitting to one side, the Blessed One said this: “Soṇa, whatever ascetics or brahmins do not understand form, do not understand the origin of form, do not understand the cessation of form, do not understand the way leading to the cessation of form; do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the way leading to the cessation of feeling; do not understand perception, do not understand the origin of perception, do not understand the cessation of perception, do not understand the way leading to the cessation of perception; do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the way leading to the cessation of volitional formations; do not understand consciousness, do not understand the origin of consciousness, do not understand the cessation of consciousness, do not understand the way leading to the cessation of consciousness. Soṇa, these ascetics or brahmins are not considered ascetics among ascetics, nor brahmins among brahmins, in my view. Nor do these venerable ones, having realized for themselves with direct knowledge, abide in the goal of asceticism or the goal of brahminhood in this very life. “But, Soṇa, whatever ascetics or brahmins do understand form, do understand the origin of form, do understand the cessation of form, do understand the way leading to the cessation of form; do understand feeling, do understand the origin of feeling, do understand the cessation of feeling, do understand the way leading to the cessation of feeling; do understand perception, do understand the origin of perception, do understand the cessation of perception, do understand the way leading to the cessation of perception; do understand volitional formations, do understand the origin of volitional formations, do understand the cessation of volitional formations, do understand the way leading to the cessation of volitional formations; do understand consciousness, do understand the origin of consciousness, They understand the cessation of consciousness, They understand the path leading to the cessation of consciousness. And those ascetics or brahmins, Soṇa, Are considered ascetics among ascetics, And brahmins among brahmins. And those venerable ones, Having themselves directly known and realized The goal of asceticism and the goal of brahminhood In this very life, Abide having attained them.’’ The Eighth. 9. Discourse on the Destruction of Delight 51. At Sāvatthī. ‘‘Here, monks, a monk sees form as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight, there is the destruction of passion; With the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, The mind is said to be well-liberated. Here, monks, a monk sees feeling as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight, there is the destruction of passion; With the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, The mind is said to be well-liberated. Here, monks, a monk sees perception as impermanent… Here, monks, a monk sees volitional formations as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight, there is the destruction of passion; With the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, The mind is said to be well-liberated. Here, monks, a monk sees consciousness as impermanent. That is his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight, there is the destruction of passion; With the destruction of passion, there is the destruction of delight. With the destruction of delight and passion, The mind is said to be well-liberated.’’ The Ninth. 10. Second Discourse on the Destruction of Delight 52. At Sāvatthī. ‘‘Monks, attend carefully to form, And see its impermanence as it truly is. Monks, a monk attending carefully to form, And seeing its impermanence as it truly is, Becomes disenchanted with form. With the destruction of delight, there is the destruction of passion; With the destruction of passion, there is the destruction of delight.