Essential Early Buddhist Doctrines      Unit MBI 103

                                                          LESSON 4

The Five Clinging Aggregates

Form (sensation), Feeling (emotions), Perceptions,

Fabrications (mental volition) and Consciousness

For those upon the path of Awakening, it should always be made clear that although meditation is essential, it is the daily practice of mindfulness and restraint that marks the passage of progress. Many expect behaviors to change automatically when meditation begins. That is an error.

Buddha was clear there must be restraint. It is restraint that pushes the wedge beneath the great heavy rock of suffering that traps all mankind. However, it is the natural daily practice of mindfulness, a great lever, that replaces the wedge of restraint eventually and allows the meditation to move the rock.

This combination of wedge and lever is important, for without it the heavy rock of Mara will not budge. Correct attention and correct energy have not got enough natural discipline to apply butterfly light force upon the lever in order to move the weight.

The wedge is the discipline for practical behavior, the lever is correct concentration of mind and wisdom is the tranquillity, the determination, the perseverance, and the natural joy that is the butterfly force.

What is the discipline for practical behavior? Everyone, even if they are not a way-seeker, is clearly best advised to follow the precepts of natural and correct good behavior, as well as learning to control the mind and body.

Those who are fortunate on the path will have learned the correct view of impermanence, suffering and non-identity. Thus they are advised to guard the gates of the five senses, using a clear comprehension of dependent origination.

One should also guard the gates of the clinging aggregates, which is the subject of this lesson, and the gates of the five senses and the mind, which is the subject of the next lesson.

But understanding the lessons is not enough. One should be aware of the most trifling presence of Mara. Every moment then, with CONCENTRATION OF MIND, one should watch oneself with minimal identity presence and practice correct actions and correct speech. One should gain one’s livelihood in a way that is dignified and correct without greed, confusion or hostility, holding the mind pure and tranquil.

Then, with wisdom, one can advance with a finer honed understanding of the Noble Truths and slowly remove oneself from the menace of Mara’s heavy weight.

Lesson 4                           The Five Clinging Aggregates

One of the reasons why Theravadin Buddhism has failed to attract Westerners in the past is its apparent cold skeletal and intellectual approach. One has to be mentally alert to understand and connect all the complex traces.

As the host of Sutras are so marvelous, it sometimes it seems unnecessary to have so many explanatory texts when the originals are so clear. But unless one can see Buddha’s teaching and see his passion and understanding, the Sutras do appear cold and without color. Here, in Unit 103, in the main, we deal with these ancient scriptures.

In this century, from my biased point of view, there are two great Theravadin masters: Nyanaponika Maha Thera, who is the greatest master on Mindfulness, and Narada Maha Thera, who is the greatest master of Abhidhamma. In his book “Abhidamattha Sangaha”, Narada Thera makes an important point:

“…is Abhidhamma essential to realize Nibbana, the Summum Bonum of Buddhism, or even to understand things as they really are…?”

I make bold to say both “Yes” and “No”.

I say “Yes”, because it gives us a key to open the door of reality. It deals with realities and a practical way of living based on the experience of those who have understood and realized.

I say “No” for several reasons.

Understanding or realization is purely personal (sanditthika). The four Truths that form the foundation of Buddha’s teaching are dependent on this one-fathom body.

Seek thyself (Attanam gavesyyatha), Lo, the truth will unfold itself.

…Did not Upatissa, later venerable Sariputta, realize Nibbana on the mere hearing of half a stanza relating to cause and effect?

A fallen withered leaf was alone sufficient for some thinkers to attain Pacceka Buddhahood.

Was it not mindfulness of Breathing (Anapana Satai) that acted as the base for the Bodhisattva to attain buddhahood?

To a profound thinker, a slight indication would suffice to discover a great truth.

To the pure and the wise, Abhidhamma would serve as an indispensable guide. To the spiritually evolved Abhidhamma would be an intellectual treat. To the surface seers, it must be conceded; Abhidhamma will appear like a dry bone.

Take this dry bone in your teeth and suck the nourishing marrow.

Samyutta Nikaya XXII.48

The Khandha Sutra

At Savatthi: There the Blessed One said, "Monks, I will teach you the five aggregates and the five clinging-aggregates. Listen and pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "Now what, monks, are the five aggregates?

"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the form aggregate.

"Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the feeling aggregate.

"Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the perception aggregate.

"Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: those are called the fabrication aggregate.

"Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the consciousness aggregate.

"These are called the five aggregates.

"And what are the five clinging-aggregates?

"Whatever form -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- is clingable, offers sustenance, and is accompanied with mental fermentation: that is called form as clinging-aggregate.

"Whatever feeling -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- is clingable, offers sustenance, and is accompanied with mental fermentation: that is called feeling as a clinging-aggregate.

"Whatever perception -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- is clingable, offers sustenance, and is accompanied with mental fermentation: that is called perception as a clinging-aggregate.

"Whatever (mental) fabrications -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- are clingable, offer sustenance, and are accompanied with mental fermentation: those are called fabrication as a clinging-aggregate.

"Whatever consciousness -- past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- is clingable, offers sustenance, and is accompanied with mental fermentation: that is called consciousness as a clinging-aggregate.

"These are called the five clinging-aggregates."

Let us now repeat them to be sure you know what they are: Form (sensation), Feeling (emotions), Perceptions, Fabrications (mental volition) and Consciousness.

What have you learned at this point? Only that it is not important if any of these clinging aggregates have occurred previously, are present in this moment or may occur in the future, the potential may still explode in actual clinging.

That is no great surprise, for we are familiar with our past longings that have changed to clinging and we know that future hopes may also turn to clinging once they are realized. These potential clingings may be blatant or subtle. We have mentioned before that craving may be so subtle that it is not always consciously perceived. We only tend to see our errors when they are really thrust in front of us by extreme conditions.

Now you can begin to look at the subtle clingings that are present in your life. If you think of anything as “mine”, even if it is a worn out dirty useless holed sock, then that is clinging. Similarly, you can see that one can cling quite as easily to the idea of being Awakened and even fully illuminated in the past, future, or present. In this modern age, when we know that a subconscious state can affect our lives, it is not surprising to find that all phenomena, whether they are internal or external; blatant or subtle; common or sublime; far or near, are potentially clingable, for at each of the five levels mentioned there is potential sustenance, and potential mental fermentation.

This sutra has pointed out that the five aggregates in themselves are not the base of clinging. But if an aggregate has properties that elicit clinging, offers sustenance, and is accompanied by mental fermentations, then it is a clinging-aggregate. What is it about these aggregates that provokes this clinging?

The Samyutta Nikaya XXII.79 allows us to understand this a little better, and see how each of these five process levels acts as a vehicle for craving.

Samyutta Nikaya XXII.79

"And why do you call it 'form' (rupa)? Because it is afflicted (ruppati), thus it is called 'form.' Afflicted with what? With cold and heat and hunger and thirst, with the touch of flies, mosquitoes, wind, sun, and reptiles. Because it is afflicted, it is called form.

"And why do you call it 'feeling'? Because it feels, thus it is called 'feeling.' What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

"And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate into a fabricated thing? From form-ness, they fabricate form into a fabricated thing. From feeling-ness, they fabricate feeling into a fabricated thing. From perception-hood...From fabrication-hood...From consciousness-hood, they fabricate consciousness into a fabricated thing. Because they fabricate fabricated things, they are called fabrications.

"And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, and unsalty. Because it cognizes, it is called consciousness."

All this appears quite simple except, perhaps, the reference to fabrications. What are fabrications? They are voluntary formations of the mind. Why voluntary? Because we wish to see, hear, smell, taste feel and know, thus we compile the information received into a form that consciousness can use. Not only do these voluntary formations generate useable form, but they give everything “thingness”; they give everything substance.

Note also that these formations are not only “material related”, they also give substance to ideas and thoughts and even to the mind itself. Through the voluntary formation of “things” mind appears to exist. But that is not all. Everything we do has existence as an attitude, intention, or an action, thus these are all given substance.

The base of the other aggregates are much easier to understand, and once we understand each, we can easily accept that any clinging that arises from them creates an undesirable state. Clinging to one’s job or one’s spouse are clearly great impediments to a calm and happy life. But there are thousands of minor clingings that we are unaware of.

Do you find the desire sometimes for a glorious “banana split”? That is craving. Do you find that dress in the store window enticing? That is craving. Do you have a watch that is yours? That too is craving. Actually, almost every sensation of liking or disliking, when there is an “I” that likes or dislikes, is craving. The question then is, “is there ever a moment when you are not craving something?” Even in your dreams there is craving.

Most people only see the craving that causes them stress, but even then, when it comes to actually tending to the problem, most people are, as it is often said, “conspicuous by their absence.” That is because the practices of Buddhadharma, as in Tao, are said to be both easy and difficult. They are easy to understand conceptually but difficult to practice.

Why is that? It is because clinging is conditioned by satiation of the identity demands. Where all the rules of conditioning apply, non-satiation, as we have said, does not diminish, but enhances the clinging. One cannot condition correct behavior, because all that happens is the development of a new craving. All one can do is penetrate the truth, see that truth and let the resulting knowledge return the system to its healthy natural state.

But before we look at the way in which one can acquire that knowledge, we must be even more clear about the five clinging aggregates.

Look at the description of clinging mentioned in Majjhima Nikaya 28.

Majjhima Nikaya 28

Sariputta: "And what, friends, is form as a clinging-aggregate? The four great existents and the form derived from them. And what are the four great existents? They are the earth-property, the water property, the fire property, and the wind property. (The solid, the liquid, the heat, and the gas properties)

"And what is the earth property? The earth property may be either internal or external. What is the internal earth property? Whatever internal, belonging to oneself, is solid, solidified, and sustained: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind...

"And what is the water property? The water property may be either internal or external. What is the internal water property? Whatever internal, belonging to oneself, is liquid, watery, and sustained: bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is liquid, watery, and sustained: This is called the internal water property. Now both the internal water property and the external water property are simply water property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the water property and makes the water property fade from the mind...

"And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Whatever internal, belonging to oneself, is fire, fiery, and sustained: that by which one is warmed, ages, and wastes away; and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and sustained: This is called the internal fire property. Now both the internal fire property and the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind...

"And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Whatever internal, belonging to oneself, is wind, windy, and sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or whatever else internally, belonging to oneself, is wind, windy, and sustained: This is called the internal wind property. Now both the internal wind property and the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind..."

In other words, there is nothing that can be perceived by the senses or produced by the mind as form that is not a potential target for clinging, including the idea paradoxically of no clinging. Now the same applies to that which is called feelings, the true base of the Emotions.

Majjhima Nikaya 44

Sister Dhammadinna: "There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling... Whatever is experienced physically or mentally as pleasant and gratifying is pleasant feeling. Whatever is experienced physically or mentally as painful and hurting is painful feeling. Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling... Pleasant feeling is pleasant in remaining and painful in changing. Painful feeling is painful in remaining and pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant when conjoined with knowledge and painful when devoid of knowledge."

Here there is little problem in seeing the potential for clinging, for we are very familiar with the suffering that displeasure can bring, but we are not so clear about the suffering of pleasure. We can, however, imagine that the present pleasure (with its quiet attached clinging) can increase future craving.

But what about the neutral area that is neither actually pleasant not unpleasant? It takes little imagination to see that there can be a clinging in avoiding the pleasant and the unpleasant. This can easily occur with renouncement. It cannot occur as easily with restraint.

In addition, each element that is perceived as neutral may potentially change into pleasurable or unpleasurable as information and conditions change. Thus these neutral emotions are potentially craving prone.

Volition, called fabrications, are more difficult to see as potential sources of clinging. However, when one sees that they are really the formation of intentions, then that task becomes easier. See how we socially cling to “good intention” cling to the idea of “righteousness” or “compassion as an intention”.

Samyutta Nikaya XXII.56

"And what are fabrications? There are these six classes of intention: intention aimed at sights, sounds, aromas, tastes, tactile sensations, and ideas. These are called fabrications."

D Nikaya 33

"Three kinds of fabrications (intentions) : meritorious fabrications (ripening in pleasure), demeritorious fabrications (ripening in pain), and imperturbable fabrications (the formless states of jhana)."

Majjhima Nikaya 44

Sister Dhammadinna: "In-and-out breathing is bodily, bound up with the body, therefore is it called a bodily fabrication. Having directed one's thought and evaluated [the matter], one breaks into speech. Therefore directed thought and evaluation are called verbal fabrications. Perception and feeling are mental, bound up with the mind. Therefore perception and feeling are called mental fabrications."

It is difficult to consider that one’s breathing is an intention, but it is so written. One can see, however, that there are many other clear intentions related to body function that can be noted as “bodily fabrications”.

Finally there is Consciousness.

Majjhima Nikaya 38

"Consciousness is classified simply by the condition in dependence on which it arises.

"When consciousness arises in dependence on eye and forms, it is classified simply as eye-consciousness.

"When consciousness arises in dependence on ear and sounds, it is classified simply as ear-consciousness.

"When consciousness arises in dependence on nose and smells, it is classified simply as nose-consciousness.

"When consciousness arises in dependence on tongue and tastes, it is classified simply as tongue-consciousness.

"When consciousness arises in dependence on body and tactile sensations, it is classified simply as body-consciousness.

"When consciousness arises in dependence on intellect and ideas, it is classified simply as intellect-consciousness.

"Just as fire is classified simply by the condition in dependence on which it burns -- a fire burning in dependence on logs is classified simply as a log fire... a fire burning in dependence on rubbish is classified simply as a rubbish fire; in the same way, consciousness is classified simply by the condition in dependence on which it arises."

Where then does all this lead us? We can say definitively that Clinging leads to Suffering. We can see clearly that we can cling to the external form and the characteristics of the object which appears in consciousness. We can cling to the sensation generated by that object. We can cling to the emotions generated by that object. We can cling to intentions we may have directed at that object. We can cling to the ideas and concepts that we have of that object.

Since that is clear and evident, then why is it useful to read all these apparently complex and different phrases presented in the sutras?

It is so that you can see the original historic founts of these ideas which were generated four thousand years ago and, therefore, appreciate them more, sense the ambit in which these ideas were presented and respected, and feel the sense of authority embodied in the Dharma as it is presented.

It would certainly appear more effective to present everything in a modern style, but just as Shakespeare is not the same when it is presented in modern form, so somehow a certain richness and poetic charm is lost in the modern telling.

Let us continue then by asking how this knowledge is developed. The answer is given in the Majjhima Nikaya 149. Read it carefully, for the interaction is complex.

Majjhima Nikaya 149

Maha-salayatanika Sutra

The Great Six Sense-media Discourse

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"

"Yes, lord," the monks responded to him.

"Monks, I will teach you the great six sense-media [discourse]. Listen and pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said: "Not knowing, not seeing the eye (the sense base) as it actually is present; not knowing, not seeing forms... consciousness at the eye... contact at the eye as they actually are present; not knowing, not seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the eye... forms... consciousness at the eye... contact at the eye... whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.

"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five clinging-aggregates head toward future accumulation.

Because within each modality (five senses) there is no seeing or knowing of the truth with respect to the true nature of (a) the stimulus or (b) the process at the level of the receptor, (c) the produced form impression, (d) consciousness of that form as it is received, (e) sensations with respect to that form and (f) emotions (agreeable, neutral and disagreeable) then there is a potential clinging to that apparent stimulus by way of: form (which is the sensation of that form), feeling (emotions) , perceptions (recollections of that form) , fabrications (mental volition in connection with that form) and the consciousness of that form.

Thus six sense errors result in five clinging aggregates

One then must be aware of the Six Sense Errors

There is also infatuation, attachment, confusion, and a lack of focus that further limit awareness of the drawbacks and limitations with regard to the knowledge of the stimulus and the processes. The five clinging-aggregates, further distorted, then head automatically towards a cycle of accumulated of ignorance.

Now one must be aware that although the mental perception says that the object is external; that there is a consciousness of that stimulus present externally; that it is received by the receptors; and that there is a sensation and an emotion;-- at the cortical levels, all are really experienced as mere coded impressions. The central image is just a representation of the characteristics of the apparent external stimulus irritating the retina.

Therefore, the five clinging aggregates, although they are perceived as having their fount in consciousness, are actually related to five different processes and we are really being seduced by illusions at all five of these levels.

The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.

"Not knowing, not seeing the ear... Not knowing, not seeing the nose... Not knowing, not seeing the tongue... Not knowing, not seeing the body...

The consequence is that this tendency towards craving makes for further delusion related to “becoming”. The new discrimination, accompanied by passion and delight, continues to grow in intensity, relishing now this and now that.

Bodily disturbances and mental disturbances grow.

Bodily torments and mental torments grow.

Bodily distresses and mental distresses grow.

There is an added sensitivity both to bodily stress and mental stress.

There is a constantly spiraling dissonance that develops in which craving grows at the same time as do bodily and mental stress and conflict.

It is true that in many cases, when the initial craving appears slight, to talk of bodily and mental stress is absurd. However, not having either a consciousness of that stress nor a masked idea of its importance, does not mean that that state of stress is not accumulating.

This negative clinging spiral naturally applies to all the five senses “Not knowing, not seeing the ear... Not knowing, not seeing the nose... Not knowing, not seeing the tongue... Not knowing, not seeing the body...

"Not knowing, not seeing the intellect as it actually is present; not knowing, not seeing ideas... consciousness at the intellect... contact at the intellect as they actually are present; not knowing, not seeing whatever arises conditioned through intellect-contact -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the intellect... ideas... consciousness at the intellect... contact at the intellect... whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.

"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.

Now we move in the Sutra to the level of intellect. Why is intellect separated in this way? It is because the stimulus that arises from intellect does not impinge on the five receptors. Nonetheless, a full set of experiencing takes place, with ideas, intellectual consciousness, sensations and emotions regarding the intellectual stimulus that is without the seeing or knowledge of the true nature of the internal stimulus. Intellect, in other words, is not seen or known as it actually is present.

Thus, also arising from a clear internal stimulus, is the same infatuation, attachment, confusion and lack of focus as there is with the apparently external stimuli and lower cortical impressions.

That craving also generates changes in discrimination that grows and is accompanied by passion and delight, relishing now this and now that. Body disturbances and mental disturbances grow. Bodily torments and mental torments grow. Body distresses and mental distresses grow and there is increased sensitivity to both to body and mental stress.

All that has been said about external irritating stimuli may be said of intellectual stimulation.

"However, knowing and seeing the eye as it actually is present, knowing and seeing forms... consciousness at the eye... contact at the eye as they actually are present, knowing and seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is not infatuated with the eye... forms... consciousness at the eye... contact at the eye... whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.

"For him -- uninfatuated, unattached, unconfused, remaining focused on their drawbacks -- the five clinging-aggregates head toward future diminution. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- is abandoned by him. His bodily disturbances and mental disturbances are abandoned. His bodily torments and mental torments are abandoned. His bodily distresses and mental distresses are abandoned. He is sensitive both to ease of body and ease of awareness.

As we saw with dependent origination, what is conditioned can be de-conditioned so that one becomes -- uninfatuated, unattached, unconfused, and can remain focused on the drawbacks of the clinging-- the five clinging-aggregates then “head toward future diminution.” Further becoming is now accompanied by passion and delight, and the aspects of relishing the “now this and now that” is abandoned, together with bodily disturbances, mental disturbances, bodily torments, mental torments, bodily distresses and mental distresses.

The consequence is that there develops a natural sensitivity to the ease of body and mental awareness. How does all this develop ? It is through seeing and knowing. But it is not an intellectual seeing and knowing.

How does one see and know? By using correct attention, fixing one-pointedly upon the impression received at each level, while using the minimum energy necessary to maintain that attention. This is the combination necessary for correct concentration upon the bare stimulus at each level.

But another alternative is to fixate upon each process itself, pointing one’s attention  individually, in different sessions, upon each of the five levels where craving arises.

Repeating that so that it is easier to understand, we can say that there are two strategies that must be adopted. The first is the natural place to start and can be refined once the vacuity of the stimulus, seen as being generated by a illusory self, is seen and known at each level. The continuation is to promote the seeing and knowing of the vacuity of each of the experiences.

A.     Follow the path of one stimulus in successive meditations through the successive

stages of impressions at the level of a) the stimulus or (b) the process at the level of the receptor (the sense base), (c) the produced form impression, the pure sensation that is the onion skin impression (d) consciousness of that form, (e) sensations with respect to that form and (f) emotions (agreeable, neutral and disagreeable).

B.    Focus upon all stimuli that pass through one stage in one session, moving through each stage of (a) Form (sensation), (b) Feeling (emotions), (c) Perceptions, (d) Fabrications (mental volition) and (e) Consciousness.

We have seen how to develop this correct seeing and knowing of form (sensation), feeling (emotions), perceptions, fabrications (mental volition) and consciousness. But let us review it again by looking at the Gaddula Sutra, which is a mental contemplation regarding the application of attention to the five cravings.

Gaddula Sutra

The Leash [One]

The Assumption of a Self

"There comes a time when the great ocean evaporates, dries up, and does not exist. But for beings -- as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on -- I don't say that there is an end of suffering and stress.

"There comes a time when Sineru, king of mountains, is consumed with flame, is destroyed, and does not exist. But for beings -- as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on -- I don't say that there is an end of suffering and stress.

"There comes a time when the great earth is consumed with flame, is destroyed, and does not exist. But for beings -- as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on -- I don't say that there is an end of suffering and stress.

"Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; in the same way, an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma -- assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He assumes feeling to be the self...

"He assumes perception to be the self...

"He assumes (mental) fabrications to be the self...

"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

"He keeps running around and circling around that very form... that very feeling... that very perception... those very fabrications... that very consciousness. He is not set loose from form, not set loose from feeling... from perception... from fabrications... not set loose from consciousness. He is not set loose from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. He is not set loose, I tell you, from suffering and stress.

"But a well-instructed, disciple of the noble ones -- who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for people of integrity, is well-versed and disciplined in their Dhamma – doesn't assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He doesn't assume feeling to be the self...

"He doesn't assume perception to be the self...

"He doesn't assume fabrications to be the self...

"He doesn't assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

"He doesn't run around or circle around that very form... that very feeling... that very perception... those very fabrications... that very consciousness. He is set loose from form, set loose from feeling... from perception... from fabrications... set loose from consciousness. He is set loose from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. He is set loose, I tell you, from suffering and stress.

It should be evident what the great problem is. It is self identification. In the meditations, one perceives the self in every way related to form or sensation of form, emotions, perceptions, volitions, or consciousness. Then that identity is seen to be empty of substance and existence. But this is just the first step.

The Leash [Two]

The Inconsistent or Impermanent

At Savatthi. There the Blessed One said: "Monks, from an inconstruable beginning comes transmigration. A beginning point is not evident, although beings hindered by ignorance and fettered by craving are transmigrating and wandering on.

"It's just as when a dog is tied by a leash to a post or stake: If it walks, it walks right around that post or stake. If it stands, it stands right next to that post or stake. If it sits, it sits right next to that post or stake. If it lies down, it lies down right next to that post or stake.

"In the same way, an uninstructed run-of-the-mill person regards form as: 'This is mine, this is my self, this is what I am.' He regards feeling... perception... fabrications... consciousness as: 'This is mine, this is my self, this is what I am.' If he walks, he walks right around these five clinging-aggregates. If he stands, he stands right next to these five clinging-aggregates. If he sits, he sits right next to these five clinging-aggregates. If he lies down, he lies down right next to these five clinging-aggregates. Thus one should reflect on one's mind with every moment: 'For a long time has this mind been defiled by passion, aversion, and delusion.' From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.”

"Monks, have you ever seen a moving contraption?"

"Yes, lord."

"That moving contraption was created by the mind. And this mind is even more variegated than a moving contraption. Thus one should reflect on one's mind with every moment: 'For a long time has this mind been defiled by passion, aversion, and delusion.' From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.

"Monks, I can imagine no one group of beings more variegated than that of common animals. Common animals are created by mind. And the mind is even more variegated than common animals. Thus one should reflect on one's mind with every moment: 'For a long time has this mind been defiled by passion, aversion, and delusion.' From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.

"It's just as when -- there being dye, lac, yellow orpiment, indigo, or crimson -- a dyer or painter would paint the picture of a woman or a man, complete in all its parts, on a well-polished panel or wall, or on a piece of cloth; in the same way, an uninstructed, run-of-the-mill person, when creating, creates nothing but form... feeling... perception... fabrications... consciousness.

"Now what do you think, monks -- Is form constant or inconstant?"

 "Inconstant, lord."

 "And is that which is inconstant easeful or stressful?"

 "Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"...Is feeling constant or inconstant?"

"Inconstant, lord."...

"...Is perception constant or inconstant?"

"Inconstant, lord."...

"...Are fabrications constant or inconstant?"

"Inconstant, lord."...

"What do you think, monks -- Is consciousness constant or inconstant?"

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"Thus, monks, any body whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

“Any feeling whatsoever...

"Any perception whatsoever...

"Any fabrications whatsoever...

Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"

You will remember that we said at one point that the five clinging aggregates, although they are perceived as having their fount in consciousness, actually are related to five different processes.

Note the path of Knowledge. It is disenchantment, dispassion, release.

How did Buddha see this central representation of these five aggregates in the Majjhima Nikaya 109?

When the question was asked, it was put in this form: “Are these five clinging aggregates the same thing as clinging, or are they separate?"

In modern terms, what was asked was: “Is the central impression the real clinging or are the apparently individual clingings to be considered as separate?” 

Majjhima Nikaya 109

A certain monk: "Is it the case that clinging and the five clinging-aggregates are the same thing, or are they separate?"

The Buddha: "Clinging is neither the same thing as the five clinging-aggregates, nor are they separate. Whatever desire and passion there is with regard to the five clinging-aggregates, that is the clinging there...."

The monk: "What is the cause, what is the condition, for the discernibility of the form aggregate... feeling aggregate... perception aggregate... fabrications aggregate... consciousness aggregate?"

The Buddha: "The four great existents [the properties of earth, water, fire, and wind] are the cause and condition for the discernibility of the form aggregate. Contact is the cause and condition for the discernibility of the feeling... perception... fabrications aggregate. Name and form are the cause and condition for the discernibility of the consciousness aggregate."

In other words, what is seen in consciousness as clinging is merely the representation in consciousness, not the clinging generated itself at different levels. In other words, in the central process of consciousness, there is discernability of each of the peripheral clingings that is separate and different from the clinging to the discernment of each.

Now returning to the Maha-salayatanika Sutta, we see the consequences of this close attention, concentration and mental contemplation.

"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, and livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions (energies)... the four bases of power... the five faculties... the five strengths... the seven factors for Awakening go to the culmination of their development.

For him these two qualities occur in tandem: tranquility and insight.

The elimination of the negative force of the five aggregates then, has an immediate effect on all thirty seven of the faculties mentioned as being important. It develops right effort, right energy and right concentration, namely the three elements related to Concentration Meditation of the Eightfold Path, stronger and freer of interference and impediments.

Therefore, with clear attendance to Correct Actions or set of virtue, there remain only Correct View and Correct Attitude to be developed in the Eightfold Path.

The four Mindfulnesses of (a) body sensations, (b) emotion, (c) consciousness and (d) mind contents, are enhanced.

Energy, generating impulses (a) preventing the arising of incorrect unprofitable states,  (b) eliminating present unprofitable states, (c) generating profitable states not yet arisen: and (d) generates impulses for the increase, cultivation and fulfilment of profitable states that are present, is enhanced.

The four Bases of Power (a) zeal, (b) energy, (c) thought and (d) investigation, are enhanced

The five Strengths (a) confidence, (b) energy, (c) mindfulness, (d) concentration and (d) understanding (penetration into truth), are enhanced

The five Spiritual Faculties, (the five non-mundane states that evolve from the five Strengths), are enhanced.

And the seven Factors of Awakening (a) mindfulness (b) analysis, (c) persistence, (d) rapture, (e) serenity, (f) concentration and (g) equanimity, are enhanced.

Clearly then, tranquility and insight are enhanced, whereby seeing and knowing eliminate this chain of clinging. Each practitioner, by focusing on the drawbacks, can then head toward the elimination of any future contamination. The result is constant sensitivity both in ease of body and ease of awareness.

We have said that all advances are made through seeing and knowing. But this is not an intellectual seeing and knowing; it is by direct knowledge that is beyond mere words.

"He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.

"And what qualities are to be comprehended through direct knowledge? 'The five clinging-aggregates,' should be the reply. Which five? Form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate. These are the qualities that are to be comprehended through direct knowledge.

"And what qualities are to be abandoned through direct knowledge? Ignorance and craving for becoming: these are the qualities that are to be abandoned through direct knowledge.

"And what qualities are to be developed through direct knowledge? Tranquility and insight: these are the qualities that are to be developed through direct knowledge.

"And what qualities are to be realized through direct knowledge? Clear knowing and release: these  are the qualities that are to be realized through direct knowledge.

Note again the path to Full knowledge is disenchantment, dispassion and release. Thus we can amplify that path to clear knowing (intellectual) disenchantment, dispassion and release.

What it is very interesting to note here is that the Theravadin system often uses a combination of two tactics:

1. One pointed attention by contemplative evaluation.

2. Often the Sutras, when they are not specifically instructive regarding technique, are actually useful post meditation confirmation devices when they are not used as intellectual fodder.

It is because many do not understand this particular teaching function of the Sutras that Mahayana practitioners often depreciate them.

We know that this direct knowledge is to be attained by correct meditation, but who benefits?

Is this meditation upon the clinging aggregates to be abandoned when clear knowing and release occurs? The answer was given to Maha Kotthia and recorded in the Samyutta Nikaya XXII.122.

Samyutta Nikaya XXII.122

Silavant Sutta

On one occasion Ven. Sariputta and Ven. Maha Kotthita were staying near Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging from seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"

"A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.”

“Which five? Form as a clinging-aggregate, feeling (emotion)... perception...fabrications (mental volition)... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."

"Then which things should a monk who has attained stream-entry attend to in an appropriate way?"

"A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."

"Then which things should a monk who has attained once-returning attend to in an appropriate way?"

"A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of non-returning."

"Then which things should a monk who has attained non-returning attend to in an appropriate way?"

"A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."

"Then which things should an arahant attend to in an appropriate way?"

"An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things -- when developed and pursued -- lead both to a pleasant abiding in the here-and-now and to mindfulness and alertness."

It should be clear then that no matter how marvellous the state of advancement one has achieved, even if it be an arahat, attention to these aggregates is important. How much more important it must then be to understand and be fully aware of these clinging aggregates.

One must see them as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. We are told also that when this seeing is developed and pursued, it leads to pleasant abiding, mindfulness and alertness.

Clinging and Craving

Having now learned about the clinging aggregates, we may wonder why Buddha talked about the peril of the clinging aggregates and not about clinging. Think about that for a moment. Imagine that you have a great desire for an antique vase. Imagine the difficulty in dissolving that desire. You may camouflage it, but the desire remains. Now imagine that you have that antique vase after craving it for so long. Imagine the difficulty in giving up that clinging.

It is clinging, you see, that reinforces the power of craving. “I have this, then I can get something else and be more comfortable (or secure or the one who possesses.)” That is what the identity is constantly saying. There is never an end to craving when it has once been satisfied.

The correct path of restraint is to first let go of what we possess in excess, whether it be a clinging to the material or to the abstract. Then we can work more successfully upon the craving. So let go now of all you can and restrain your craving.

There is always a tendency for people to say, “Why go to extremes? It is natural to want things. These days there are things that are essential to a decent way of life. All animals do the same. Everything doesn’t have to be labeled as craving.”

It is true that when a cat begins to obtain the comfort and warmth of a person’s arms it constantly looks for that comfort. When it finds plentiful food in one place it seeks that food constantly. Why is that different? They do not have clinging and craving. Why is their behavior different?

It is because of the absence of the Identities.

This cat we spoke of is looking for warmth and food. That is a natural process. In natural conditions the cat will seek and find the best available. When we, as misguided individuals, help its search, it develops a weak internal search program and develops unnatural habits. Over generations, many cats have lost the natural propensity to hunt and find adequate shelter.

The human has the same natural and correct propensity for comfort (correct operating temperature and correct nutrition) but this has been subverted by the Identities and we now seek unnatural and absurd extremes of comfort and food. More than that, we seek absurd extremes of security and a sense of wanting to belong.

Like Lady Macbeth’s hands, the blood of clinging and craving will not disappear. But on the hands of those inflicted with craving, there is a way. It is to see, with wisdom, that it is all vacuity.

Exercise 4

We repeat now a phrase which appeared above.

“Because within each modality (five senses) there is no seeing or knowing of the truth

with respect to the true nature of (a) the stimulus or (b) the process at the level of the

receptor, (c) the produced form impression, (d) consciousness of that form as it is received, (e) sensations with respect to that form and (f) emotions (agreeable, neutral and disagreeable) then there is a potential clinging to that apparent stimulus by way of form (which is the sensation of that form), feeling (emotions) , perceptions (recollections of that form), fabrications (mental volition in connection with that form) and the consciousness of that form.”

Do you remember it?

I would like you to relate this phrase to the different phases of attention that we spoke of in the last unit and write a list of five things in each aggregate that you could well let go of.