English
But what is the distinction between them? The aggregates are spoken of without distinction, while the aggregates of clinging are distinguished by being associated with defilements and liable to clinging. As it was said: "I will teach you, monks, the five aggregates and the five aggregates of clinging. Listen to that. And what, monks, are the five aggregates? Whatever form, monks, whether past, future, or present... ...or near – this is called the form aggregate. Whatever feeling... ...whatever perception... ...whatever volitional formations... ...whatever consciousness... ...or near – this is called the consciousness aggregate. These, monks, are called the five aggregates. And what, monks, are the five aggregates of clinging? Whatever form, monks... ...or near, associated with defilements and liable to clinging – this is called the form aggregate of clinging. Whatever feeling... ...whatever consciousness... ...or near, associated with defilements and liable to clinging – this, monks, is called the consciousness aggregate of clinging. These, monks, are called the five aggregates of clinging" (Saṃyutta Nikāya 3.48). And here, while feelings and so on can be both undefiled and defiled, form is not like that. Because of that... Because the state of being a heap is fitting with a collection, therefore it is said in the heaps. Because the state of being a heap of clinging is fitting with both a collection and a state of being with influxes, therefore it is said in the heaps of clinging. But feelings and so on, without influxes, are said in the heaps, and with influxes, in the heaps of clinging. And here, in 'heaps of clinging', it should be seen that the meaning is thus: the heaps that are the object of clinging are the heaps of clinging. But here, all these are intended, having been gathered together, as a heap. 'Not less, not more' - but why were only five heaps spoken of by the Blessed One, not less, not more? Because of the inclusion of all conditioned things by way of their own kind, because this is the utmost limit of the basis for grasping 'I' and 'mine', and because of the inclusion of others in it. For among the many kinds of conditioned things, when they are included by way of their own kind, form is one heap by way of the inclusion of its own kind, feeling is one heap by way of the inclusion of its own kind. This method applies to perception and so on as well. Therefore, because of the inclusion of all conditioned things by way of their own kind, only five were spoken of. And this is the utmost limit of the basis for grasping 'I' and 'mine', that is, these five, form and so on. For it was said: "When there is form, monks, by clinging to form, by being obsessed with form, such a view arises: 'This is mine, this I am, this is my self.' With feeling... with perception... with volitional formations... When there is consciousness, by clinging to consciousness, by being obsessed with consciousness, such a view arises: 'This is mine, this I am, this is my self.'" Therefore, because this is the utmost limit of the basis for grasping 'I' and 'mine', only five were spoken of. And those other five aggregates of qualities that were spoken of, such as morality, all these, being included within the heap of volitional formations, go to inclusion in this very one. Therefore, because of the inclusion of others in it, only five were spoken of. Thus, the method of deciding 'not less, not more' should be understood. 'From simile' - here, the heap of clinging to form is like a sick ward, because of being the dwelling place of the heap of clinging to consciousness, which is like a sick person, by way of the base, the door, and the object; the heap of clinging to feeling is like sickness, because of being the cause of affliction. The clinging-aggregate of perception, is like the arising of sickness, because of feelings connected with lust and so on, due to perceptions of sense-pleasures and so on. The clinging-aggregate of formations, is like resorting to what is unsuitable, because it is the cause of the sickness of feeling. For it was said, "Feeling, as feeling, is formed and fabricated." Thus, "Due to having done and accumulated unwholesome kamma, a painful bodily consciousness arises as its result." The clinging-aggregate of consciousness, is like the sick person, because it is not free from the sickness of feeling. Moreover, these similes of the instigator, the cause of the offense, the doer, and the offender, and these similes of the container, the food, the sauce, the server, and the eater, thus, the method of decision, should be understood from the simile. 'To be seen in two ways', that is, in brief and in detail, thus, the method of decision, should be understood here as to be seen in two ways. In brief, the five clinging-aggregates, are to be seen as like a viper, in the manner stated, as like an enemy with an upraised sword, as a burden, according to the burden sutta, as something to be eaten, according to the eating discourse, as impermanent, painful, selfless, and a fabricated executioner, according to the Yamaka sutta. In detail here, form should be seen as like a lump of foam, feeling as like a water bubble, perception as like a mirage, formations as like a banana trunk, consciousness as like an illusion. For it was said: "Form is like a lump of foam, feeling is like a water bubble; perception is like a mirage, formations are like a banana trunk; and consciousness is like an illusion, so taught the Kinsman of the Sun." Therein, the similarity of form and so on, to a lump of foam and so on, should be understood thus: Just as a lump of foam is without essence, so too form is without essence, being devoid of permanence, core, stability, lastingness, and a self-core. And just as it cannot be taken, thinking, 'I will make a bowl or a plate with this', and even if taken, it does not accomplish that purpose, but breaks; so too form, cannot be regarded as 'permanent', or 'stable', or 'I', or ' It cannot be grasped as "mine," and even if grasped, it does not remain so, it is impermanent, suffering, not-self, and only impure. Thus, it is just "like a foam bubble." Just as a foam bubble is full of holes, composed of many joints, a dwelling for many creatures, such as water snakes, so too is form full of holes, composed of many joints. In terms of lineage, eighty kinds of worms dwell in it. That itself is their maternity home, latrine, sickroom, and charnel ground. They do not go elsewhere to perform gestation and other activities. Thus, it is like a foam bubble. Just as a foam bubble, from the very beginning, is the size of a jujube fruit, and gradually becomes the size of a mountain peak, so too form, from the beginning, is the size of a drop of jelly, and gradually becomes the size of a fathom, or, in the case of cows, buffaloes, elephants, the size of a mountain peak, or, in the case of fish and turtles, hundreds of leagues in extent. Thus, it is like a foam bubble. Just as a foam bubble bursts as soon as it arises, or after going a little way, but upon reaching the ocean, it is sure to burst; even so, form bursts even in the state of jelly, or in the state of a blister, and so on, but even if it does not burst in between, it is sure to burst upon reaching a hundred years, in the face of death, it is crushed to dust. Thus, it is like a foam bubble. Just as a bubble is without essence, so too is feeling. Just as it is weak, not to be grasped, it is not possible to take it and make a plank or a seat, even if grasped, it bursts; so too is feeling weak, not to be grasped, it is not possible to grasp it as "permanent" or "lasting," even if grasped, it does not remain so. Thus, even feeling that is not to be grasped is "like a bubble." Just as a bubble arises and ceases in each and every drop of water, and does not last long; so too feeling arises and ceases, and does not last long, hundreds of thousands of crores arise and cease in a single moment of thought. Just as a bubble in the water Just as a bubble, a drop of water, a water bubble, is formed by the combination of four causes: wind, a place, a drop of water, and a container; so too, feeling arises dependent on four causes: an object, a sense object, a network of defilements, and the impact of contact. Thus, feeling is like a bubble. Perception, too, is 'like a mirage' in the sense of being without essence. And in the sense of being unattainable; for it is not possible to grasp it to drink or bathe in, or to fill a vessel. Moreover, just as a mirage shimmers, appearing as if a surge of water has arisen; so too, perception, in its various forms such as perception of blue, flickers and shimmers for the purpose of experiencing blue and other things. And just as a mirage deceives many people, causing them to say, 'It looks like a full pond, like a full river'; so too, perception deceives, causing them to say, 'This is blue, beautiful, pleasant, permanent.' The same method applies to yellow and other colors. Thus, it is like a mirage also in the sense of deceiving. Volitional formations, too, are 'like a plantain trunk' in the sense of being without essence. And in the sense of being unattainable. Just as it is not possible to take anything from a plantain trunk to use for making a yoke pin or other things, and even if it is used, it is not suitable; so too, it is not possible to grasp volitional formations as permanent or other such things, and even if they are grasped, they are not suitable. And just as a plantain trunk is a collection of many layers, so too, the aggregate of volitional formations is a collection of many phenomena. And just as a plantain trunk has various characteristics, the color of the outer layer of bark is different, and the colors of the inner layers are different from that; even so, the characteristic of contact is different, and the characteristics of volition and other things are different.