The Connected Discourses of the Buddha

by Bhikkhu Bodhi

  “But, venerable sir, in what are these five aggregates subject to clinging rooted?”

  “These five aggregates subject to clinging, bhikkhu, are rooted in desire.”139

  “Venerable sir, is that clinging the same as these five aggregates subject to clinging, or is the clinging something apart from the five aggregates subject to clinging?”

  “Bhikkhus, that clinging is neither the same as these five aggregates subject to clinging, [101] nor is the clinging something apart from the five aggregates subject to clinging. But rather, the desire and lust for them, that is the clinging there.”140

  Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

  “But, venerable sir, can there be diversity in the desire and lust for the five aggregates subject to clinging?”

  “There can be, bhikkhu,” the Blessed One said. “Here, bhikkhu, it occurs to someone: ‘May I have 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 volitional formations in the future! May I have such consciousness in the future!’ Thus, bhikkhu, there can be diversity in the desire and lust for the five aggregates subject to clinging.”

  Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

  “In what way, venerable sir, does the designation ‘aggregates’ apply to the aggregates?”

  “Whatever kind of form there is, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. Whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the feeling aggregate. Whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the perception aggregate. Whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is 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. It is in this way, bhikkhu, that the designation ‘aggregates’ applies to the aggregates.”

  Saying, “Good, venerable sir,” that bhikkhu … asked the Blessed One a further question:

  “What is the cause and condition, venerable sir, for the manifestation of the form aggregate?141 What is the cause and condition for the manifestation of the feeling aggregate?… for the manifestation of the perception aggregate?… for the manifestation of the volitional formations aggregate?… for the manifestation of the consciousness aggregate?”

  “The four great elements, bhikkhu, are the cause and condition for the manifestation of the form aggregate. Contact is the cause and condition for the manifestation of the feeling aggregate. Contact is the cause and condition for the manifestation of the perception aggregate. [102] Contact is the cause and condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause and condition for the manifestation of the consciousness aggregate.”

  “Venerable sir, how does identity view come to be?”

  “Here, bhikkhu, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view comes to be.”

  “But, venerable sir, how does identity view not come to be?”

  “Here, bhikkhu, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view does not come to be.”

  “What, venerable sir, is the gratification, the danger, and the escape in the case of form? What is the gratification, the danger, and the escape in the case of feeling?… in the case of perception? … in the case of volitional formations?… in the case of consciousness?”

  “The pleasure and joy, bhikkhu, that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. The pleasure and joy that arise in dependence on feeling … [103] in dependence on perception … in dependence on volitional formations … in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.”

  Saying, “Good, venerable sir,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:

  “Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?”

  “Any kind of form whatsoever, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

  “Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

  “When one knows and sees thus, bhikkhu, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.”

  Now on that occasion the following reflection arose in the mind of a certain bhikkhu: “So it seems that form is nonself, feeling is nonself, perception is nonself, volitional formations are nonself, consciousness is nonself. What self, then, will deeds done by what is nonself affect?”142

  Then the Blessed One, knowing with his own mind the reflection in the mind of that bhikkhu, addressed the bhikkhus thus: “It is possible, bhikkhus, that some senseless man here, obtuse and ignorant, with his mind dominated by craving, might think that he can outstrip the Teacher’s Teaching thus: ‘So it seems that form is nonself … consciousness is nonself. [104] What self, then, will deeds done by what is nonself affect?’ Now, bhikkhus, you have been trained by me through interrogation here and there in regard to diverse teachings.143

  “What do you think, bhikkhu, is form permanent or impermanent?” - “Impermanent, venerable sir.”… - “Is feeling permanent or impermanent?… Is perception permanent or impermanent? … Are volitional formations permanent or impermanent?… Is consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

  “Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”
144

  These are the ten questions

  The bhikkhu came to ask:

  Two about the aggregates,

  Whether the same, can there be,

  Designation and the cause,

  Two about identity,

  [One each on] gratification

  And [this body] with consciousness.

  [105]

  IV. THE ELDERS

  83 (1) Ānanda

  At Sāvatthī. There the Venerable Ānanda addressed the bhikkhus thus: “Friends, bhikkhus!”

  “Friend!” those bhikkhus replied. The Venerable Ānanda said this:

  “Friends, the Venerable Puṇṇa Mantāniputta was very helpful to us when we were newly ordained.145 He exhorted us with the following exhortation:“It is by clinging, Ānanda, that [the notion] ‘I am’ occurs, not without clinging. And by clinging to what does ‘I am’ occur, not without clinging?146 It is by clinging to form that ‘I am’ occurs, not without clinging. It is by clinging to feeling … to perception … to volitional formations … to consciousness that ‘I am’ occurs, not without clinging.

  “Suppose, friend Ānanda, a young woman—or a man—youthful and fond of ornaments, would examine her own facial image in a mirror or in a bowl filled with pure, clear, clean water: she would look at it with clinging, not without clinging. So too, it is by clinging to form that ‘I am’ occurs, not without clinging. It is by clinging to feeling … to perception … to volitional formations … to consciousness that ‘I am’ occurs, not without clinging.

  “What do you think, friend Ānanda, is form permanent or impermanent?”… (as in preceding sutta) … “Seeing thus … He understands: ‘… there is no more for this state of being.’”

  “Friends, the Venerable Puṇṇa Mantāniputta [106] was very helpful to us when we were newly ordained. He exhorted us with that exhortation. And when I heard his Dhamma teaching I made the breakthrough to the Dhamma.”147

  84 (2) Tissa

  At Sāvatthī. Now on that occasion the Venerable Tissa, the Blessed One’s paternal cousin,148 informed a number of bhikkhus: “Friends, my body seems as if it has been drugged, I have become disoriented, the teachings are no longer clear to me.149 Sloth and torpor persist obsessing my mind. I am leading the holy life dissatisfied, and I have doubt about the teachings.”

  Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. The Blessed One then addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Tissa in my name that the Teacher calls him.”

  “Yes, venerable sir,” that bhikkhu replied, and he went to the Venerable Tissa and told him: “The Teacher calls you, friend Tissa.”

  “Yes, friend,” the Venerable Tissa replied, and he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Is it true, Tissa, [107] that you informed a number of bhikkhus thus: ‘Friends, my body seems as if it were drugged … and I have doubt about the teachings’?”

  “Yes, venerable sir.”

  “What do you think, Tissa, if one is not devoid of lust for form, not devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that form, do sorrow, lamentation, pain, displeasure, and despair arise within?”

  “Yes, venerable sir.”

  “Good, good, Tissa! So it is, Tissa, with one who is not devoid of lust for form. If one is not devoid of lust for feeling … for perception … for volitional formations … for consciousness, not devoid of desire, [108] affection, thirst, passion, and craving for it, then with the change and alteration of that consciousness, do sorrow, lamentation, pain, displeasure, and despair arise within?”

  “Yes, venerable sir.”

  “Good, good, Tissa! So it is, Tissa, with one who is not devoid of lust for consciousness. If one is devoid of lust for form, devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that form, do sorrow, lamentation, pain, displeasure, and despair arise within?”

  “No, venerable sir.”

  “Good, good, Tissa! So it is, Tissa, with one who is devoid of lust for form. If one is devoid of lust for feeling … for perception … for volitional formations … for consciousness, devoid of desire, affection, thirst, passion, and craving for it, then with the change and alteration of that consciousness, do sorrow, lamentation, pain, displeasure, and despair arise within?”

  “No, venerable sir.”

  “Good, good, Tissa! So it is, Tissa, with one who is devoid of lust for consciousness. What do you think, Tissa, is form permanent or impermanent?” - “Impermanent, venerable sir.”…—“Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’

  “Suppose, Tissa, there were two men: one unskilled in the path, the other skilled in the path. The man unskilled in the path would ask the skilled man a question about the path, and the latter would say: ‘Come, good man, this is the path. Go along it a little way and you will see a fork in the road. Avoid the left-hand branch and take the right-hand branch. Go a little further and you will see a dense thicket. Go a little further and you will see a vast marshy swamp. Go a little further and you will see a steep precipice. Go a little further and you will see a delightful expanse of level ground.’

  “I have made up this simile, Tissa, in order to convey a meaning. This here is the meaning: ‘The man unskilled in the path’: this is a designation for the worldling. ‘The man skilled in the path’: this is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. ‘The forked road’: this is a designation for doubt. [109] ‘The left-hand branch’: this is a designation for the wrong eightfold path; that is, wrong view … wrong concentration. ‘The right-hand branch’: this is a designation for the Noble Eightfold Path; that is, right view … right concentration. ‘The dense thicket’: this is a designation for ignorance. ‘The vast marshy swamp’: this is a designation for sensual pleasures. ‘The steep precipice’: this is a designation for despair due to anger. ‘The delightful expanse of level ground’: this is a designation for Nibbāna.

  “Rejoice, Tissa! Rejoice, Tissa! I am here to exhort, I am here to assist, I am here to instruct!”

  This is what the Blessed One said. Elated, the Venerable Tissa delighted in the Blessed One’s statement.150

  85 (3) Yamaka

  On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the following pernicious view had arisen in a bhikkhu named Yamaka: “As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.”151

  A number of bhikkhus heard that such a pernicious view had arisen in the bhikkhu Yamaka. Then they approached the Venerable Yamaka and exchanged greetings with him, after which they sat down to one side and said to him: “Is it true, friend Yamaka, that such a pernicious view as this has arisen in you: [110] ‘As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death’?”

  “Exactly so, friends. As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.”

  “Friend Yamaka, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus: ‘A bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death.’”

  Yet, although he was admonished by the bhikkhus in this way, the Venerable Yamaka still obstinately grasped that pernicious view, adhered to it, and declared: “As I understand the Dhamma taught by the Blessed One, a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the
body and does not exist after death.”

  Since those bhikkhus were unable to detach the Venerable Yamaka from that pernicious view, they rose from their seats, approached the Venerable Sāriputta, and told him all that had occurred, adding: “It would be good if the Venerable Sāriputta would approach the bhikkhu Yamaka out of compassion for him.” The Venerable Sāriputta consented by silence.

  Then, in the evening, the Venerable Sāriputta emerged from seclusion. He approached the Venerable Yamaka and exchanged greetings with him, after which he sat down to one side and said to him: “Is it true, friend Yamaka, that such a pernicious view as this has arisen in you: ‘As I understand the Dhamma taught by the Blessed One, [111] a bhikkhu whose taints are destroyed is annihilated and perishes with the breakup of the body and does not exist after death’?”

  “Exactly so, friend.”

  “What do you think, friend Yamaka, is form permanent or impermanent?” - “Impermanent, friend.”… - “Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’152