Saṃyukta Āgama Sūtra, Volume 1 (13)

Thus have I heard. At one time, the Buddha was dwelling in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Blessed One addressed the bhikṣus: "If beings did not relish form, they would not be defiled by form. It is because beings relish form that there is defilement and attachment. Similarly, if beings did not relish feeling, perception, volitional formations, and consciousness, those beings would not be defiled by consciousness. It is because beings relish feeling, perception, volitional formations, and consciousness that those beings are defiled and attached to consciousness.

Bhikṣus, if form were not an affliction for beings, those beings should not feel revulsion toward form. It is because form is an affliction for beings that those beings feel revulsion toward form. Similarly, if feeling, perception, volitional formations, and consciousness were not afflictions for beings, those beings should not feel revulsion toward consciousness. It is because feeling, perception, volitional formations, and consciousness are afflictions for beings that those beings feel revulsion toward consciousness.

Bhikṣus, if there were no escape from form for beings, those beings should not seek escape from form. It is because there is an escape from form for beings that those beings escape from form. Similarly, if there were no escape from feeling, perception, volitional formations, and consciousness for beings, those beings should not seek escape from consciousness. It is because there is an escape from feeling, perception, volitional formations, and consciousness for beings that those beings escape from consciousness.

Bhikṣus, if I had not fully understood these five aggregates subject to clinging as they really are—the gratification as gratification, the danger as danger, and the escape as escape—I would not have become disentangled, liberated, and freed in this world with its devas, māras, brahmās, ascetics, brahmins, devas, and humans; I would have remained permanently caught in distortion and would not have realized for myself the unsurpassed perfect enlightenment. Bhikṣus, it is because I have fully understood these five aggregates subject to clinging as they really are—the gratification as gratification, the danger as danger, and the escape as escape—that I have become disentangled, liberated, and freed in this world with its devas, māras, brahmās, ascetics, brahmins, devas, and humans; I have permanently abandoned distortion and have realized for myself the unsurpassed perfect enlightenment." Then the bhikṣus, hearing what the Buddha had said, rejoiced and diligently practiced accordingly.

Explanation: The Blessed One addressed the bhikṣus: If beings do not perceive any gratification in form—neither delighting in nor relishing it—they will not be defiled by form. Because beings delight in, relish, and savor form, they become defiled, attached, and infatuated with form. If beings do not perceive any gratification in the four aggregates of feeling, perception, volitional formations, and consciousness—neither delighting in nor relishing them—they will not be defiled by the four aggregates of feeling, perception, volitional formations, and consciousness. Because beings delight in, relish, and savor the four aggregates of feeling, perception, volitional formations, and consciousness, they become defiled, attached, and infatuated with them, thus becoming bound and unable to attain liberation.

Bhikṣus, if form were not an affliction of birth and death or a source of suffering for beings, those beings should not feel aversion toward form or distance themselves from form. Because form is the cause of the affliction of birth and death and suffering for beings, those beings feel aversion toward form and distance themselves from form. If the four aggregates of feeling, perception, volitional formations, and consciousness were not afflictions of birth and death or sources of suffering for beings, those beings should not feel aversion toward or distance themselves from the four aggregates of feeling, perception, volitional formations, and consciousness. Because the four aggregates of feeling, perception, volitional formations, and consciousness are afflictions of birth and death and suffering for beings, those beings feel aversion toward them and distance themselves from them.

Bhikṣus, if beings could not be liberated from form—if form offered no means of escape for beings—then those beings should not seek liberation from form. Because form does offer a means of escape for beings—because beings can be liberated from form—those beings seek liberation from form and become free from form. Similarly, if the four aggregates of feeling, perception, volitional formations, and consciousness offered no means of escape for beings—if beings could not be liberated from them—then those beings should not seek liberation from the four aggregates of feeling, perception, volitional formations, and consciousness. Because the four aggregates of feeling, perception, volitional formations, and consciousness do offer a means of escape for beings—because beings can be liberated from them—those beings seek liberation from them and become free from them.

Bhikṣus, if I, the Blessed One, had not fully understood the gratification, danger, and path of escape regarding these five aggregates subject to clinging, I would not have become disentangled or liberated among the assemblies of devas, māras, brahmās, ascetics, brahmins, devas, and humans; I would have remained perpetually bound to the cycle of birth and death, dwelling forever in distortion, and would not have realized for myself the unsurpassed perfect enlightenment. Bhikṣus, because I have fully understood the gratification, danger, and escape regarding these five aggregates subject to clinging, I have become disentangled, liberated, and freed among the assemblies of devas, māras, brahmās, ascetics, brahmins, devas, and humans; I have permanently abandoned the afflictions of birth and death, liberated myself from all fetters of ignorance, and realized the unsurpassed perfect enlightenment.

The above is the Buddha’s teaching on gratification, danger, and escape regarding the five aggregates. The key point of practice here lies in how to accurately observe one’s own delight in and attachment to the five aggregates subject to clinging, how to truly perceive the afflictions of birth and death inherent in them, and how to genuinely cultivate the path to distance oneself from the five aggregates and escape the cycle of birth and death. This requires strong reflective insight, a mind awakened to the truth of suffering, strict management of one’s own mind without self-indulgence, subduing craving and afflictions, and arousing the mind of renunciation and the aspiration for liberation through the path.