The Five Aggregates of Clinging (pañcupādānakkhandhā) are the five aspects of experience that we mistakenly identify as “self.” The Buddha taught that clinging to these aggregates is the cause of suffering (dukkha). These are mentioned in multiple suttas, including the Dhammacakkappavattana Sutta (SN 56.11) and Khandha Sutta (SN 22.48).
The Five Aggregates of Clinging (Pañcupādānakkhandhā) with Pali Verses
- Rūpupādānakkhandho (Clinging to Form – Material Body) “Rūpaṁ, bhikkhave, anattā. Rūpañca hidaṁ, bhikkhave, attā abhavissa, na yidaṁ rūpaṁ ābādhāya saṁvatteyya; labbhetha ca rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.”
(SN 22.59 – Anatta-lakkhana Sutta) Translation:
“Form, monks, is not self. If form were self, this body would not lead to affliction, and one could say of the body, ‘Let my body be like this, let my body not be like that.’ But since form is not self, it leads to affliction, and one cannot command it.” 🔹 Rūpa refers to the physical body and material forms—the aspect of experience that corresponds to matter and the senses. - Vedanupādānakkhandho (Clinging to Feelings – Sensations of Pleasure, Pain, Neutrality) “Vedanā aniccā, vedanā dukkha, vedanā anattā.”
(SN 22.12 – Phassa Sutta) Translation:
“Feeling is impermanent, feeling is suffering, feeling is not-self.” 🔹 Vedanā refers to sensory and mental experiences that are pleasant, unpleasant, or neutral. These arise through contact with the world and trigger craving and aversion. - Saññupādānakkhandho (Clinging to Perception – Recognition and Memory) “Saññā aniccā, saññā dukkha, saññā anattā.”
(SN 22.12 – Phassa Sutta) Translation:
“Perception is impermanent, perception is suffering, perception is not-self.” 🔹 Saññā is the process of recognition and labeling—our ability to identify things based on past experience. This is how we recognize colors, shapes, sounds, and concepts. - Saṅkhārupādānakkhandho (Clinging to Mental Formations – Intentions and Volitional Actions) “Saṅkhārā aniccā, saṅkhārā dukkha, saṅkhārā anattā.”
(SN 22.12 – Phassa Sutta) Translation:
“Mental formations are impermanent, mental formations are suffering, mental formations are not-self.” 🔹 Saṅkhārā refers to mental habits, emotions, intentions, and karma-producing volitional actions. It includes all conditioned thoughts and impulses that shape our actions and reactions. - Viññāṇupādānakkhandho (Clinging to Conditioned Consciousness – Awareness and Sensory Experience) “Viññāṇaṁ aniccaṁ, viññāṇaṁ dukkhaṁ, viññāṇaṁ anattā.”
(SN 22.12 – Phassa Sutta) Translation:
“Consciousness is impermanent, conditioned consciousness is suffering, conditioned consciousness is not-self.” 🔹 Viññāṇa is basic awareness of sensory experience—the process of knowing sights, sounds, tastes, touches, smells, and mental phenomena.
Summary Table of the Five Aggregates
| Pali Name | English Meaning | Explanation |
|---|---|---|
| Rūpa | Form (Body) | Physical body and external material world |
| Vedanā | Feeling (Sensation) | Pleasant, unpleasant, or neutral experiences |
| Saññā | Perception | Recognition of objects, concepts, memories |
| Saṅkhāra | Mental Formations | Thoughts, intentions, volitions, emotions |
| Viññāṇa | Conditioned Consciousness (Discriminative Consciousness) | Awareness of sensory and mental objects |
Key Teaching: Why Are They Called “Aggregates of Clinging”?
The Five Aggregates themselves are not suffering, but clinging to them as “I” or “mine” leads to suffering. The Buddha taught that we mistakenly identify with these aggregates as “self,” leading to attachment, craving, and aversion.
The path to liberation (Nibbāna) is realizing that these aggregates are:
✔️ Impermanent (anicca)
✔️ Unsatisfactory (dukkha)
✔️ Not-self (anattā)
When one stops clinging to them, suffering ends.
Where to Find This Teaching?
- SN 22.48 – Khandha Sutta (The Aggregates)
- SN 22.59 – Anatta-lakkhana Sutta (The Discourse on Not-Self)
- SN 56.11 – Dhammacakkappavattana Sutta (The First Sermon)
This teaching is central to Buddhist psychology, showing that what we call “self” is just a combination of temporary, ever-changing processes. Understanding and seeing through this illusion is the key to liberation.
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