Saṃyuktāgama Sūtra, Volume 1 (11)

Thus have I heard. At one time, the Buddha was dwelling at Śrāvastī in the Jeta Grove, Anāthapiṇḍika’s Park. At that time, the World-Honored One addressed the bhikṣus: "The form aggregate is impermanent. Whatever causes and conditions give rise to all forms, they too are impermanent. Forms born from impermanent causes and impermanent conditions—how could they be permanent?"

"Similarly, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate are impermanent. Whatever causes and conditions give rise to all consciousness, they too are impermanent. Consciousness born from impermanent causes and impermanent conditions—how could it be permanent?"

"Thus, O bhikṣus, the form aggregate is impermanent; the feeling, perception, volitional formations, and consciousness aggregates are impermanent. That which is impermanent is suffering. That which is suffering is not-self. That which is not-self is not belonging to self. Noble disciples who contemplate thus become disenchanted with form, disenchanted with feeling, perception, volitional formations, and consciousness. Being disenchanted, they become dispassionate. Through dispassion, they are liberated. With liberation comes the knowledge: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence.'" At that time, the bhikṣus, hearing what the Buddha had said, rejoiced and diligently practiced.

Explanation: The World-Honored One said to the bhikṣus: The form aggregate is impermanent; it is only when various causes and conditions come together that all form aggregates arise. Thus, these causes and conditions are also impermanent. How could forms born from impermanent causes and impermanent conditions possess a permanent, indestructible nature?

Similarly, the feeling aggregate, perception aggregate, volitional formations aggregate, and consciousness aggregate are also impermanent. It is only when various causes and conditions come together that all feeling, perception, volitional formations, and consciousness aggregates arise. Thus, these various causes and conditions are also impermanent. How could feeling, perception, volitional formations, and consciousness born from impermanent causes and impermanent conditions be permanent and indestructible?

Therefore, O bhikṣus, the form aggregate is impermanent; the feeling, perception, volitional formations, and consciousness aggregates are all impermanent. That which is impermanent is suffering. That which is suffering is not-self. That which is not-self is not belonging to self. Noble disciples who contemplate and practice in this way will give rise to disenchantment toward the form aggregate and disenchantment toward the feeling, perception, volitional formations, and consciousness aggregates. Disenchantment means non-delight and non-attachment. Non-attachment leads to liberation, freedom from the bonds of the five aggregates. After the mind is liberated, one fully possesses the knowledge and vision of liberation, knowing oneself: "Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence."

In meditative contemplation, one must carefully and comprehensively contemplate why the form aggregate is impermanent, what phenomena demonstrate the impermanence of the form aggregate, and what manifestations of the form aggregate indicate its impermanence. Each time the consciousness contemplates and recognizes a phenomenon, it should condense this phenomenon into a single meaning, suspend it in the mind, and hand it over to the mental faculty (manas) for direct examination. The consciousness should then think little or not at all, until the mind is deeply certain, confirming that this phenomenon is indeed impermanent. One confirms phenomenon after phenomenon in this way, until all impermanent phenomena have been thoroughly examined—a profound examination without words or language. Afterward, one must make the inner mind deeply certain; this is the confirmation by the mental faculty.

This process may require a very long time. The contemplative examination by the consciousness might not take too long, but the mental faculty's examination of the Dharma may require a very long period. One must apply effort diligently, morning and evening, persevering without cease. Others may not even know one is exerting effort, but it can solve actual problems and lead to realization. If one merely remains at the stage of conscious thinking and feels one has attained something, it will hinder one's progress on the path.

Use a small question to train oneself in this method of effort, training the mental faculty in investigation. By experiencing more the difference between conscious effort and effort involving the mental faculty, one can master the essential point of true diligent effort—that is, master the essential point of realization—thus ensuring realization of any Dharma, not just intellectual understanding. Once this essential point is mastered, one will benefit immeasurably for life after life, until one cultivates to the stage of a Bodhisattva on the grounds (bhūmi), and even beyond the eighth ground, one will continue to benefit.

Next, continue to contemplate and examine why the feeling, perception, volitional formations, and consciousness aggregates are impermanent, and what phenomena demonstrate that feeling, perception, volitional formations, and consciousness are impermanent. Be comprehensive and specific; the more specific, the better. When a certain degree is reached, one must let the mental faculty directly examine these impermanent phenomena—using that subtle, wordless, and secret method of examination.

The five aggregates are impermanent. The causes and conditions that give rise to the five aggregates are also impermanent. Then, examine further: What are the causes that give rise to the five aggregates? How are they impermanent? What are the conditions that give rise to the five aggregates, and why are they impermanent? Why are the five aggregates born? In previous lives, the mind was not tranquil; it did not incline toward Nirvāṇa. It created karmic actions in the world, storing karmic seeds. When the karmic seeds mature and manifest, the mental faculty in the intermediate state (antarābhava) takes rebirth. Thus, the five aggregates are born. The mind not inclining toward the tranquility of Nirvāṇa and creating bodily, verbal, and mental actions are the causes. But with causes alone and without conditions, the karmic seeds cannot take root and sprout; the five aggregates cannot be born. What are the conditions? To be born as a human, the conditions of parents are necessary. Simultaneously, the karmic seeds for obtaining a human body must mature; only then can the mental faculty take rebirth.

Since the causes and conditions that give rise to the five aggregates are all impermanent, how could that which is produced by impermanent dharmas be permanent? It must necessarily be impermanent. Next, contemplate that all impermanent dharmas are suffering; truly feel suffering inwardly and confirm that the five aggregates are suffering. Then, contemplate that what is suffering is not-self and not belonging to self. The inner mind must be very certain, experiencing a certain degree of shock, developing a sense of detachment from the five aggregates. When one cultivates to the third fruit [Anāgāmin], one will feel disenchanted with the five aggregates, seeing them as a kind of bondage, no longer greedy for or fond of them. Initially, one attains the beneficial result of mental liberation. After severing attachments at the fourth fruit [Arhat], the mind is even more liberated, so that at life's end one can enter Parinirvāṇa.

Can the mental faculty cultivate and realize its own wholesome and unwholesome mental actions? Can the mental faculty perceive the objects of the five senses? Relying on the discernment (prajñā) regarding specific objects (viniyata) of the consciousness, it is able to engage in various examinations regarding all objects. How then does it have the capacity to introspect itself? How does it have the capacity to contemplate dharmas? If the mental faculty is separated from the discernment regarding specific objects of the consciousness, can it accomplish anything?