Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter Five: Contemplating Phenomena and Dwelling

Section Two: Contemplating the Five Aggregates Subject to Clinging as Phenomena and Dwelling

Original Text: Furthermore, bhikkhus, a bhikkhu contemplates phenomena as phenomena with regard to the five aggregates subject to clinging and dwells thus. Now, bhikkhus, how does a bhikkhu contemplate phenomena as phenomena with regard to the five aggregates subject to clinging and dwell thus? Herein, bhikkhus, a bhikkhu knows such is form, such is the arising of form, such is the cessation of form; such is feeling, such is the arising of feeling, such is the cessation of feeling; such is perception, such is the arising of perception, such is the cessation of perception; such are formations, such is the arising of formations, such is the cessation of formations; such is consciousness, such is the arising of consciousness, such is the cessation of consciousness.

Explanation: Continuing further, bhikkhus, a bhikkhu should contemplate the five aggregates subject to clinging as phenomena, with the mind dwelling upon contemplating the five aggregates subject to clinging as phenomena. However, bhikkhus, how does a bhikkhu contemplate phenomena as phenomena with regard to the five aggregates subject to clinging and dwell thus? It is thus, bhikkhus, the bhikkhu should know what the aggregate of form is, how form arises, and how it ceases; know what the aggregate of feeling is, how feeling arises, and how it ceases; know what the aggregate of perception is, how perception arises, and how it ceases; know what the aggregate of formations is, how formations arise, and how they cease; know what the aggregate of consciousness is, how consciousness arises, and how it ceases.

This is to observe the impermanent nature of the arising, ceasing, and changing of the five aggregates. One should constantly know the state of the aggregate of form, the circumstances of its arising, ceasing, and changing; know the feelings within the mind at any time, and the arising, ceasing, changing, and impermanent nature of these feelings; know the aggregate of perception at any time, and the arising, ceasing, changing, and impermanent nature of perception; know the aggregate of formations at any time, and the arising, ceasing, changing, and impermanent nature of formations; know the aggregate of consciousness at any time, and the arising, ceasing, changing, and impermanent nature of consciousness.

Original Text: Thus, he dwells contemplating phenomena as phenomena internally, or he dwells contemplating phenomena as phenomena externally, or he dwells contemplating phenomena as phenomena both internally and externally. Or he dwells contemplating the arising nature in phenomena, or he dwells contemplating the passing away nature in phenomena, or he dwells contemplating both the arising and passing away nature in phenomena. Moreover, that which is formed by knowledge and mindfulness, the recollection of phenomena is ever present. He dwells without clinging and without grasping anything whatsoever in the world. Bhikkhus, thus does a bhikkhu contemplate phenomena as phenomena with regard to the five aggregates subject to clinging and dwell.

Explanation: Like this, he either dwells contemplating phenomena as phenomena internally with regard to the five aggregates subject to clinging; or dwells contemplating phenomena as phenomena externally; or dwells contemplating phenomena as phenomena both internally and externally. He either dwells contemplating the newly arising phenomena within the five aggregates subject to clinging, or dwells contemplating the ceasing phenomena; or dwells contemplating the phenomena of both arising and ceasing simultaneously.

Through such continuous observation, the mind becomes endowed with wisdom, and one will constantly contemplate the five aggregates subject to clinging. Due to frequently contemplating the five aggregates subject to clinging, the mind will constantly recollect them, and continuous thoughts of the five aggregates subject to clinging will form in the mind. At this time, one should eliminate and empty these thoughts; one should not dwell depending on the five aggregates subject to clinging, because they are impermanent phenomena subject to arising and ceasing, and are not a reliable basis. After eliminating the five aggregates subject to clinging in the mind, one should also not cling to anything whatsoever in the world, nor dwell depending on anything, because all things are impermanent, subject to arising and ceasing, and unreliable. Bhikkhus, a bhikkhu should thus contemplate phenomena as phenomena with regard to the five aggregates subject to clinging and dwell.

If the five aggregates subject to clinging are divided into internal and external, internal form refers to the physical body, external form refers to the physical body's external environment such as mountains, rivers, and the great earth, etc., including the objects of the six senses: forms, sounds, smells, tastes, touches, and mental objects; internal feeling refers to the feeling of the deep-level mental faculty (mano), external feeling refers to the feeling of the shallow-level six consciousnesses; internal perception refers to the perception of the mental faculty, external perception refers to the perception of the six consciousnesses; internal formations refer to the volition (cetanā) of the mental faculty, external formations refer to the volition of the six consciousnesses (volition is also intention); internal consciousness refers to the knowing nature of the mental faculty, external consciousness refers to the knowing nature of the six consciousnesses.