Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
(…) → (byādhipi dukkho) (bj, mr); (vyādhi pi dukkhā) (pts1ed) | appiyehi sampayogo dukkho, piyehi vippayogo dukkho → etthantare pāṭho katthaci natthi  

khandhānaṁ udayabbayaṁ.   of phenomena such as the aggregates.  

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:   It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  

Khandhasutta   Aggregates  
Khandhasutta → samaṇamacala-khandhasuttaṁ (bj) 
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:  
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:  
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  

Pañcupādānakkhandhā—  The five grasping aggregates.  
Pañcupādānakkhandhā → pañcupādānakkhandhātissa vacanīyaṁ (mr) 

Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—  When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.  

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr)  

Pañcakkhandhe …pe…   meditates observing impermanence in the five aggregates …  
Pañcakkhandhe → idaṁ padaṁ bj, sya-all, pts1ed potthakesu  
rūpakkhandhe …  
the aggregate of form …  
vedanākkhandhe …  
the aggregate of feeling …  
saññākkhandhe …  
the aggregate of perception …  
saṅkhārakkhandhe …  
the aggregate of choices …  
viññāṇakkhandhe aniccānupassī viharati …pe…  
the aggregate of consciousness …  

Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati:   They meditate observing rise and fall in the five grasping aggregates.  
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati— 
‘They meditate observing rise and fall in the five grasping aggregates. …  

Upādānakkhandhasutta   Grasping Aggregates  
“Pañcime, bhikkhave, upādānakkhandhā.  
“Mendicants, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
ime kho, bhikkhave, pañcupādānakkhandhā.  
These are the five grasping aggregates.  
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” 

Pañcasu upādānakkhandhesu—  The five grasping aggregates. …  

Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.   And so they meditate observing impermanence in the five grasping aggregates.  

Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi:   After some time he meditated observing rise and fall in the five grasping aggregates.  

4.2. Dhammānupassanākhandhapabba   4.2. The Aggregates  
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?  
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā  
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,  
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  
Yaṁ → yā (sya-all, km)  
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?  
And what is meant by ‘in brief, the five grasping aggregates are suffering’?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.  
This is what is meant by ‘in brief, the five grasping aggregates are suffering’.  

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.   A mendicant meditates observing rise and fall in the five grasping aggregates.  
Pañcakkhandhā.  
Five aggregates:  
Pañcupādānakkhandhā.  
Five grasping aggregates:  

Pañcupādānakkhandhā—  Five grasping aggregates:  
Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:  
Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— 
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— 
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

4.2. Dhammānupassanākhandhapabba   4.2. The Aggregates  
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?  
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  

‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—  ‘Tortoise’ is a term for the five grasping aggregates, that is:  
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;  
‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame cāvuso, pañcupādānakkhandhā?  
And what are the five grasping aggregates?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Katamo cāvuso, rūpupādānakkhandho?  
And what is the grasping aggregate of form?  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.  
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.  
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.  
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.  
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.  
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.  
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.  
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.  
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’  

“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā,   “Visākha, the Buddha said that these five grasping aggregates are substantial reality.  
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.  
The Buddha said that these five grasping aggregates are substantial reality.”  
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?  
“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
te → teva (bj)  
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.  
“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another.  
Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.  
The desire and greed for the five grasping aggregates is the grasping there.”  

Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;   And as soon as your vision arises you might give up desire for the five grasping aggregates.  

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—  “Sir, are these the five grasping aggregates:  
“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  
“But sir, what is the root of these five grasping aggregates?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.  
“These five grasping aggregates are rooted in desire.”  
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?  
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?  
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”  
Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.  
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”  
“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?  
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”  
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.  
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  
Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.  
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.  
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”  
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya?  
“What is the cause, sir, what is the reason why the aggregate of form is found?  
Ko hetu ko paccayo vedanākkhandhassa paññāpanāya?  
What is the cause, what is the reason why the aggregate of feeling …  
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.  
“The four primary elements are the reason why the aggregate of form is found.  
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya.  
Contact is the reason why the aggregates of feeling …  
Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.  
Name and form are the reasons why the aggregate of consciousness is found.”  

‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.   ‘Reverend, these five grasping aggregates have been rightly explained by the Buddha.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
That is: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.  
These are the five grasping aggregates that have been rightly explained by the Buddha.  
Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?  
How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’  
Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti.  
That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’  

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:   A mendicant should meditate observing rise and fall in these five grasping aggregates:  
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.  
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.  
‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.  
‘I have given up the conceit “I am” regarding the five grasping aggregates.’  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,  
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,  
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?  
And what is ‘in brief, the five grasping aggregates are suffering’?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.  
This is called ‘in brief, the five grasping aggregates are suffering.’  

Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.   Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.  
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.  
Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.  
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.  
Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future.  
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ,  
You should say: ‘The five grasping aggregates.’  

‘pariññātā nu kho me pañcupādānakkhandhā’ti?   ‘Have I completely understood the five grasping aggregates?’  

Tena kho pana samayena bhagavā pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.   Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates.  
samādapeti → samādāpeti (?)  
“ayaṁ kho samaṇo gotamo pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates.  

Addasā kho bhagavā āyasmantaṁ godhikaṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.   The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.  
semānaṁ → soppamānaṁ (bj, mr); seyyamānaṁ (sya-all, km)  

khandhāsaṁ adhikuṭṭanā;   the aggregates are their chopping block.  

Evaṁ khandhā ca dhātuyo,   In the same way the aggregates and elements  

Evaṁ khandhesu santesu,   So too, when the aggregates are present  

khandhāyatanadhātuyo;   the aggregates, sense fields, and elements.  
khandhāyatanadhātuyo → khandhe āyatanāni dhātuyo (sya-all, km, mr); khandhe āyatānāni dhātuyo ca (pts1ed) 

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…),   The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.  
(…) → (jīvitindriyassa upacchedo) (sya-all, km) 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho.  
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo;   The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo;   The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo.   The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.  

Khandhasutta   The Aggregates  

Pañcupādānakkhandhā tissa vacanīyaṁ.   The five grasping aggregates, it should be said.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
“Bhārā have pañcakkhandhā,  
“The five aggregates are indeed burdens,  

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
abhisambuddho’ti → abhisambuddho (bj, sya-all)  
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ;  
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe…   As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …  
abbhaññāsiṁ.  
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …  

Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu;   As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.  
nābbhaññaṁsu → na abbhaññiṁsu (sya-all) 
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu;  
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.   “Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.  

Khandhasutta   Aggregates  
“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.  
“Mendicants, I will teach you the five aggregates and the five grasping aggregates.  
Katame ca, bhikkhave, pañcakkhandhā?  
And what are the five aggregates?  
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.  
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.  
Ime vuccanti, bhikkhave, pañcakkhandhā.  
These are called the five aggregates.  
Katame ca, bhikkhave, pañcupādānakkhandhā?  
And what are the five grasping aggregates?  
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho.  
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping.  
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.  
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.  
These are called the five grasping aggregates.” 

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  
As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…  
But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Pañcakkhandhe pariññāya,   Completely understanding the five aggregates,  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.   “Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.  

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—  “Sir, are these the five grasping aggregates, that is:  
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  
“But sir, what is the root of these five grasping aggregates?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…  
“These five grasping aggregates are rooted in desire.” …  
taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?  
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?  
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”  
Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?  
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”  
“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?  
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”  
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.  
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.  
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.  
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.  
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”  
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;  
“What is the cause, sir, what is the reason why the aggregate of form is found?  
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;  
What is the cause, what is the reason why the aggregate of feeling …  
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.  
“The four primary elements are the reason why the aggregate of form is found.  
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.  
Contact is the reason why the aggregates of feeling,  
Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.  
Name and form are the reasons why the aggregate of consciousness is found.”  
“Dve khandhā taññeva siyaṁ,  
“Two on the aggregates; exactly the same; and can there be;  

Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.   And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.  
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.  
And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”  

Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.   The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.  

pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—  these five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?  
Do you regard anything among these five grasping aggregates as self or as belonging to self?’”  
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
“These five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.  
I do not regard anything among these five grasping aggregates as self or as belonging to self.”  
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
these five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati.  
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,  
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
“These five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;  
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended.  
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”  
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.  
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.  
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati— 
After some time they meditate observing rise and fall in the five grasping aggregates.  
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.  
After some time they meditate observing rise and fall in the five grasping aggregates.  

bhikkhu āraddhavīriyo;   should examine the aggregates like this,  

So gacchati cepi ime pañcupādānakkhandhe upagacchati;   When walking, they walk right beside the five grasping aggregates.  
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.  
lying down, they lie down right beside the five grasping aggregates.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.  
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.   “Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.  
It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”  
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.  
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.”  
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.  
It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.”  
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.  
It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.”  
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
“Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.   “A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.  
It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”  
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe…  
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” …  
anāgāmiphalaṁ …pe…  
“It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” …  
arahattaphalaṁ sacchikareyyā”ti.  
“It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of perfection.”  
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
“Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

Khandhasaṁyuttaṁ samattaṁ.  The Linked Discourses on the aggregates are complete. 

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti;  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape.  
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti;  
There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape.  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape,  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

Khandhasutta   The Aggregates  

Khandhasutta   The Aggregates  

Khandhasutta   The Aggregates  

Khandhavaggasaṁyuttapāḷi niṭṭhitā.  The Book of the Aggregates is finished. 

Yāvatā, bhikkhave, khandhadhātuāyatanaṁ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.   As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’  

Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.   As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ 

Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—  ‘Five deadly enemies’ is a term for the five grasping aggregates, that is:  

“Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.   “When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”  

“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—  “Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is,  
Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.  
The Buddha said that these five grasping aggregates are substantial reality.”  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  

Upādānakkhandhasutta   Grasping Aggregates  
Upādānakkhandhasutta → khandhā (pts1ed) 
“Pañcime, bhikkhave, upādānakkhandhā.  
“Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ime kho, bhikkhave, pañcupādānakkhandhā.  
These are the five grasping aggregates.  
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.  
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five grasping aggregates.” 

So khvāhaṁ, bhante, suññāgāragato imesaṁ pañcupādānakkhandhānaṁ ukkujjāvakujjaṁ samparivattento ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.   Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

khandhā oruddhambhāgiyāti.  aggregates, and fetters high and low. 

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

khandhā oruddhambhāgiyāti.   aggregates, and fetters high and low.  

jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
pañcupādānakkhandhā → pañcupādānakkhandhāpi (pts1ed, mr)  

Khandhasutta   Aggregates  
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— 
You should say: ‘The five grasping aggregates’.  
seyyathidaṁ → katame pañca? seyyathīdaṁ (bj); katame pañca (sya-all, km); seyyathīdaṁ (pts1ed)