5.2 The Section on the Sensorial aggregates that condition the appearance of life – Khandhapabbaṃ1&2
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
pañcasu upādānakkhandhesu.
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment.
Kathañ-ca pana, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
pañcasu upādānakkhandhesu?
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment?
5.2.1 Material Composition
Idha, bhikkhave, bhikkhu: “iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Mendicants, here a meditator is one who knows “such is material composition, such its origination, such it’s passing away;
5.2.2 Feeling
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
such is feeling, such its origination, such its passing away;
5.2.3 Perception
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
such is perception, such its origination, such its passing away;
5.2.4 Mental Fabrications
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;
such are mental fabrications, such its origination, such its passing away;
5.2.5 Consciousness
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo” ti.
such is consciousness, such its origination, such its passing away”.
5.2.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
So you should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
pañcasu upādānakkhandhesu.
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment.
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
pañcasu upādānakkhandhesu.
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment.
Kathañ-ca pana, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
pañcasu upādānakkhandhesu?
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment?
5.2.1 Material Composition
Idha, bhikkhave, bhikkhu: “iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Mendicants, here a meditator is one who knows “such is material composition, such its origination, such it’s passing away;
5.2.2 Feeling
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
such is feeling, such its origination, such its passing away;
5.2.3 Perception
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
such is perception, such its origination, such its passing away;
5.2.4 Mental Fabrications
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;
such are mental fabrications, such its origination, such its passing away;
5.2.5 Consciousness
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo” ti.
such is consciousness, such its origination, such its passing away”.
5.2.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
So you should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
pañcasu upādānakkhandhesu.
regarding the five sensorial aggregates that condition the appearance of life and fuel attachment.
Khandhapabbaṃ Niṭṭhitaṃ
The end of the Section on the Sensorial Aggregates that Condition the Appearance of Life
The end of the Section on the Sensorial Aggregates that Condition the Appearance of Life
Notes
1
This subsection is related to each of the previous tetrads. See also Cūḷavedalla sutta MN44.2-7
2
Anatta-lakkhaṇa Sutta SN22.59 represents each of the aggregates in the same way "Mendicants, the sensorial aggregates are not self. If the sensorial aggregates that Condition the Appearance of Life and Fuel Attachment were self, mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the sensorial aggregates, 'Let my sensorial aggregates be this way; let my sensorial aggregates no longer be this way.' But precisely because, mendicants, the sensorial aggregates that Condition the Appearance of Life and Fuel Attachment are not self, the sensorial aggregates lend themselves to dis-ease. And it is not possible (to say) regarding the sensorial aggregates, 'Let my sensorial aggregates be this way; let my sensorial aggregates not be this way.'” “(The fortunate one asked) “Mendicants what do you think, are the sensorial aggregates changing or unchanging?" (The mendicants responded;) “Venerable One, they are changeable!” (The fortunate one further asked;) “Is that which is subject to change pleasant or stressful?” (The mendicants responded;) “Venerable one, it is stressful!” (The fortunate one further asked) “And is it suitable to regard that which is changeable, stressful, & subject to change as: 'This is mine, my self, or what I am'?” (The mendicants responded) “Certainly not Venerable One!” Whatever Sensorial Aggregates – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every Sensorial Aggregates that Condition the Appearance of Life and Fuel Attachment — should be seen with upright discernment as it actually is 'this is not mine, not myself, not what I am.' (adapted) also the first noble truth states “Mendicants, this is the noble truth of stress: birth is stressful, as is old age is stressful, just as death is stressful, and grief, lamentation, pain, sorrow, and despair are stressful, as being associated with what is not liked is stressful, and separated from what is liked is stressful, also not to obtain what one longs for is stressful in brief, the five sensual aggregates that condition the appearance of life, and provide fuel for attachment are stressful.” see also section 5.5.2l, The Five Sensorial Aggregates that Condition the Appearance of Life and Fuel Attachment.
This subsection is related to each of the previous tetrads. See also Cūḷavedalla sutta MN44.2-7
2
Anatta-lakkhaṇa Sutta SN22.59 represents each of the aggregates in the same way "Mendicants, the sensorial aggregates are not self. If the sensorial aggregates that Condition the Appearance of Life and Fuel Attachment were self, mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the sensorial aggregates, 'Let my sensorial aggregates be this way; let my sensorial aggregates no longer be this way.' But precisely because, mendicants, the sensorial aggregates that Condition the Appearance of Life and Fuel Attachment are not self, the sensorial aggregates lend themselves to dis-ease. And it is not possible (to say) regarding the sensorial aggregates, 'Let my sensorial aggregates be this way; let my sensorial aggregates not be this way.'” “(The fortunate one asked) “Mendicants what do you think, are the sensorial aggregates changing or unchanging?" (The mendicants responded;) “Venerable One, they are changeable!” (The fortunate one further asked;) “Is that which is subject to change pleasant or stressful?” (The mendicants responded;) “Venerable one, it is stressful!” (The fortunate one further asked) “And is it suitable to regard that which is changeable, stressful, & subject to change as: 'This is mine, my self, or what I am'?” (The mendicants responded) “Certainly not Venerable One!” Whatever Sensorial Aggregates – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every Sensorial Aggregates that Condition the Appearance of Life and Fuel Attachment — should be seen with upright discernment as it actually is 'this is not mine, not myself, not what I am.' (adapted) also the first noble truth states “Mendicants, this is the noble truth of stress: birth is stressful, as is old age is stressful, just as death is stressful, and grief, lamentation, pain, sorrow, and despair are stressful, as being associated with what is not liked is stressful, and separated from what is liked is stressful, also not to obtain what one longs for is stressful in brief, the five sensual aggregates that condition the appearance of life, and provide fuel for attachment are stressful.” see also section 5.5.2l, The Five Sensorial Aggregates that Condition the Appearance of Life and Fuel Attachment.
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