Nakulapitusutta
Nakula’s Father
The householder Nakulapitā asks the Buddha for help in coping with old age. The Buddha says to reflect: “Even though I am afflicted in body, my mind will be unafflicted.” Later Sāriputta explains this in terms of the five aggregates.
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Devadahasutta
At Devadaha
A number of mendicants are heading for lands west, but the Buddha advises them to speak with Sāriputta before they go. Sāriputta reminds them that in foreign lands they will be scrutinized for their understanding, so they need to be able to answer questions on the teaching. He goes on to explain that the Dhamma is for the removal of desire for the five aggregates.
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Hāliddikānisutta
With Hāliddikāni
The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a verse from “The Questions of Māgandiya” of the Aṭṭhakavagga (Snp 4.9). Though the verse appears to be pitched at an ethical level, describing a sage intimate with none in the village, Mahākaccāna explains it in philosophical terms as non-attachment to the aggregates.
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Dutiyahāliddikānisutta
Hāliddikāni (2nd)
The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a passage on liberation from “The Questions of Sakka” (see MN 37 and DN 21). Mahākaccāna explains it in terms of freedom from attachment to the aggregates.
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Samādhisutta
Development of Immersion
A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the five aggregates.
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Paṭisallāṇasutta
Retreat
A mendicant should make an effort in seclusion in order to truly understand the origin and ending of the five aggregates.
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Upādāparitassanāsutta
Anxiety Because of Grasping
An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
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Dutiyaupādāparitassanāsutta
Anxiety Because of Grasping (2nd)
An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
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Kālattayaaniccasutta
Impermanence in the Three Times
The aggregates are impermanent in the past and future as in the present.
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Kālattayadukkhasutta
Suffering in the Three Times
The aggregates are suffering in the past and future as in the present.
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Kālattayaanattasutta
Not-Self in the Three Times
The aggregates are not-self in the past and future as in the present.
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Aniccasutta
Impermanence
Because the aggregates are impermanent, a noble disciple becomes disillusioned with them.
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Dukkhasutta
Suffering
Because the aggregates are suffering, a noble disciple becomes disillusioned with them.
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Anattasutta
Not-Self
Because the aggregates are not-self, a noble disciple becomes disillusioned with them.
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Yadaniccasutta
That Which is Impermanent
One should truly understand the five aggregates as impermanent, etc.
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Yaṁdukkhasutta
That Which is Suffering
One should truly understand the five aggregates as suffering, etc.
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Yadanattāsutta
That Which is Not-Self
One should truly understand the five aggregates as not-self.
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Sahetuaniccasutta
Impermanence With Its Cause
Since the causes of the aggregates are impermanent, how can the aggregates be permanent?
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Sahetudukkhasutta
Suffering With Its Cause
Since the causes of the aggregates are suffering, how can the aggregates be free of suffering?
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Sahetuanattasutta
Not-Self With Its Cause
Since the causes of the aggregates are not-self, how can the aggregates be self?
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Ānandasutta
With Ānanda
Ānanda asks the Buddha what exactly is meant when we say that things cease. The Buddha explains it as the cessation of the aggregates.
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Bhārasutta
The Burden of Responsibility
The aggregates are the burden, a person carries that burden, craving takes up the burden, and letting go puts down the burden.
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Pariññasutta
Complete Understanding
The aggregates are to be fully understood, and the full understanding is the ending of defilements.
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Abhijānasutta
Directly Knowing
Only by directly knowing the aggregates can one end suffering.
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Chandarāgasutta
Desire and Greed
By letting go desire, the aggregates come to an end.
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Assādasutta
Gratification
Before his awakening, the Buddha investigated the aggregates in terms of their gratification, drawback, and escape.
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Dutiyaassādasutta
Gratification (2nd)
When the Buddha fully knew the gratification, drawback, and escape regarding the five aggregates he became awakened.
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Tatiyaassādasutta
Gratification (3rd)
Beings are attached to the five aggregates due to gratification, repelled due to drawbacks, and find escape because there is an escape.
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Abhinandanasutta
Taking Pleasure
If you enjoy the aggregates, you enjoy suffering.
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Uppādasutta
Arising
The arising of the aggregates is the arising of suffering.
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Aghamūlasutta
The Root of Gloom
The aggregates are misery, desire for them is the root of misery.
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Pabhaṅgusutta
Brittle
The aggregates are fragile and their passing is not fragile.
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Natumhākasutta
It’s Not Yours
Let go of what is not yours: the five aggregates. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the aggregates?
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Dutiyanatumhākasutta
It’s Not Yours (2nd)
Let go of what is not yours: the five aggregates.
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Aññatarabhikkhusutta
A Mendicant
The Buddha teaches a mendicant who wants to go on retreat that one is reckoned by what one has an underlying tendency for. The mendicant gives a full explanation.
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Dutiyaaññatarabhikkhusutta
A Mendicant (2nd)
The Buddha teaches a mendicant who wants to go on retreat that one is measured by what one has an underlying tendency for. The mendicant gives a full explanation.
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Ānandasutta
With Ānanda
The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting. This was to become a critical aspect of later theories on the nature of change. Ānanda explains in terms of the aggregates.
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Dutiyaānandasutta
With Ānanda (2nd)
The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting, as applied to past, future, and present. Ānanda explains in terms of the aggregates.
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Anudhammasutta
In Line With the Teaching
To practice in line with the teachings a mendicant should meditate on disillusionment with the aggregates.
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Dutiyaanudhammasutta
In Line With the Teaching (2nd)
To practice in line with the teachings a mendicant should meditate on the aggregates as impermanent.
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Tatiyaanudhammasutta
In Line With the Teaching (3rd)
To practice in line with the teachings a mendicant should meditate on the aggregates as suffering.
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Catutthaanudhammasutta
In Line With the Teaching (4th)
To practice in line with the teachings a mendicant should meditate on the aggregates as not-self.
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Attadīpasutta
Be Your Own Island
Dwell with yourself as an island and refuge, with the Dhamma as an island and refuge. How? By investigating how suffering arises from identification with the aggregates.
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Paṭipadāsutta
Practice
Contemplation of the five aggregates as not-self is the path to the end of identity.
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Aniccasutta
Impermanence
Seeing the five aggregates as impermanent, etc., leads to freedom.
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Dutiyaaniccasutta
Impermanence (2nd)
Seeing the five aggregates as impermanent, etc., leads to letting go of views and ultimately to freedom.
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Samanupassanāsutta
Ways of Regarding
When you identify anything as self, you always identify one or other of the five aggregates.
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Khandhasutta
Aggregates
The distinction between “five aggregates” and “five grasping aggregates”.
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Soṇasutta
With Soṇa
The Buddha teaches a householder named Soṇa not to be conceited about the five aggregates.
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Dutiyasoṇasutta
With Soṇa (2nd)
The Buddha teaches a householder named Soṇa that any true ascetic understands the five aggregates.
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Nandikkhayasutta
The End of Relishing
Right view is seeing the aggregates as they are, impermanent, and this leads to freedom.
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Dutiyanandikkhayasutta
The End of Relishing (2nd)
Focusing properly on the five aggregates you see them as they are and become free.