Puṇṇamasutta
At one time, the Blessed One was staying in Sāvatthī, at the Eastern Park, in the palace of Migāras mother, together with a large community of disciples.
Now, at that time, on the full moon night of the fifteenth, the Blessed One was sitting in the open air, surrounded by the community of disciples.
Then a certain disciple got up from his seat, arranged his robe over one shoulder, and, raising his joined hands in reverence towards the Blessed One, said to him:
May I ask a question, Blessed One, if the Blessed One would grant me the opportunity to ask it?
Then sit down in your own seat and ask what you wish, the Blessed One replied.
Very well, Blessed One, the disciple replied, and after sitting down in his own seat, he asked the Blessed One: Blessed One, are these the five aggregates subject to clinging, namely, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging?
These are indeed the five aggregates subject to clinging the Blessed One replied.
Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words.
The disciple then asked another question:
Blessed One, what is the root of these five aggregates subject to clinging? These five aggregates subject to clinging have desire as their root, the Blessed One replied.
Is it the case, Blessed One, that the clinging is the same as the five aggregates subject to clinging, or is the clinging something apart from the five aggregates subject to clinging? It is not the case that the clinging is the same as the five aggregates subject to clinging, nor is it apart from the five aggregates subject to clinging. But the desire and greed for them, that is the clinging there. Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words.
The disciple then asked another question:
Blessed One, could there be a variation in desire and greed among the five aggregates subject to clinging?
There could be the Blessed One replied:
Here someone might think:
May I be of such form in the future, may I be of such feeling in the future, may I be of such perception in the future, may I be of such formations in the future, may I be of such consciousness in the future.
In this way there could be a variation in desire and greed among the five aggregates subject to clinging.
Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words.
The disciple then asked another question:
To what extent, Blessed One, is there the designation of aggregates?
Whatever form there is, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, this is called the form aggregate.
Whatever feeling there is...
Whatever perception there is...
Whatever formations there are...
Whatever consciousness there is, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, this is called the consciousness aggregate.
To this extent there is the designation of aggregates.
Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words, and then he asked another question:
What is the cause, what is the condition for the manifestation of the form aggregate;
what is the cause, what is the condition for the manifestation of the feeling aggregate;
what is the cause, what is the condition for the manifestation of the perception aggregate;
what is the cause, what is the condition for the manifestation of the formations aggregate;
what is the cause, what is the condition for the manifestation of the consciousness aggregate?
The four great elements 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.
Contact is the cause and condition for the manifestation of the formations aggregate.
Name-and-form is the cause and condition for the manifestation of the consciousness aggregate.
Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words, and then he asked another question:
How, Blessed One, does identity view arise? Here an uninstructed worldling, who has no regard for noble ones, is unskilled and undisciplined in their Dhamma, who has no regard for true persons, 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...
he regards perception as self... he regards formations as self... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
In this way identity view arises.
Good, Blessed One, the disciple said, rejoicing in the Blessed Ones words, and then he asked another question:
But how, Blessed One, does identity view not arise? Here a well-instructed noble disciple, who has regard for noble ones, is skilled and disciplined in their Dhamma, who has regard for true persons, is skilled and disciplined in their Dhamma, does not regard form as self, does not regard self as possessing form...
...nor self in form, nor form in self, nor self in feeling, nor self in perception, nor self in formations, nor self in consciousness, nor consciousness in self, nor self in consciousness.
Thus there is no view of self in the aggregates.
Good, venerable sir, the disciple replied...
and asked:
What, venerable sir, is the gratification in form, what is its danger, and what is the escape from it?
What is the gratification in feeling, what is its danger, and what is the escape from it?
What is the gratification in perception, what is its danger, and what is the escape from it?
What is the gratification in formations, what is its danger, and what is the escape from it?
What is the gratification in consciousness, what is its danger, and what is the escape from it?
Disciple, the pleasure and joy that arise dependent 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 greed for form: this is the escape from form.
The pleasure and joy that arise dependent on feeling...
perception... formations...
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 greed for consciousness: this is the escape from consciousness.
Good, venerable sir, the disciple replied, delighted and rejoicing in the Blessed One's words, and asked further: How, venerable sir, does one know and see so that in regard to this body with consciousness and all external signs, the tendencies to conceit, I am, and mine do not arise?
Disciple, whatever form, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.
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 should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.
Thus knowing and seeing in this way, in regard to this body with consciousness and all external signs, the tendencies to conceit, I am, and mine do not arise.
At that time, a certain disciple had this thought: So it seems, form is not-self, feeling is not-self, perception is not-self, formations are not-self, consciousness is not-self.
How then, if there is no self, can deeds done by what is not-self affect the self?
The Blessed One, knowing the disciple's thought, addressed the disciples: It is possible that some foolish person, unlearned, ignorant, and dominated by craving, might think that the teaching of the Teacher should be surpassed. So it seems, form is not-self, feeling is not-self, perception is not-self, formations are not-self, consciousness is not-self.
How then, if there is no self, can deeds done by what is not-self affect the self?
You should be questioned about this in various ways.
What do you think is form permanent or impermanent?
Impermanent, venerable sir.
Is feeling...
perception...
formations...
consciousness permanent or impermanent?
Impermanent, venerable sir.
Is what is impermanent suffering or happiness?
Suffering, venerable sir.
Is it fitting to regard what is impermanent, suffering, and subject to change as: This is mine, this I am, this is my self?
No, venerable sir.
Therefore...
seeing thus...
one knows: There is no further becoming.
Two aggregates should be considered, the designation and the cause; two are spoken of in terms of self, and the gratification-consciousness; these are said to be tenfold, and the disciple's question is answered.