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Saį¹yutta NikÄya 22.105 Linked Discourses 22.105
11. Antavagga 11. Ends
SakkÄyasutta Substantial Reality
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āSakkÄyaƱca vo, bhikkhave, desessÄmi sakkÄyasamudayaƱca sakkÄyanirodhaƱca sakkÄyanirodhagÄminiƱca paį¹ipadaį¹. āMendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality.
Taį¹ suį¹Ätha. Listen ā¦
Katamo ca, bhikkhave, sakkÄyo? And what is substantial reality? SakkÄya (āsubstantial realityā) is often rendered as āidentityā or āpersonalityā based on the false etymology that the initial element is sa- (āoneās ownā). But it is in fact from sat (ārealā) and kÄya (āsubstanceā). The Jain form is astikÄya, which refers to the fundamental substances (or ontological categories). Like the aggregates, there are five: the medium of motion (dharma), the medium of rest (adharma), space (ÄkÄÅa), soul (jÄ«va), and matter (pudgala; BhagavatÄ«sÅ«tra 1.10, SarvadarÅanasaį¹graha ch. 3). Note that the Suttas use kÄya in the sense of āsubstanceā or āmassā as a key doctrinal term for ascetic movements associated with Jainism (eg. DN 2:23.3, DN 2:26.2), whereas kÄya appears to have had no philosophical importance in pre-Buddhist Vedic texts. The commentaries define sakkÄya as āthe three planes of cyclic existenceā, i.e. all that exists. Thus sakkÄya is the āsubstantial realityā that is mistakenly assumed to be a āselfā.
PaƱcupÄdÄnakkhandhÄtissa vacanÄ«yaį¹. It should be said: the five grasping aggregates. Buddhism and Jainism, but not Hindusim, share three technical terms, all having the sense āmassā. For the Jains, āsubstantial realityā (astikÄya) includes āmassā or āmatterā (pudgala), a molecule of which is an aggregate (skandha). For Buddhists, āsubstantial realityā (sakkÄya) is comprised of the āaggregatesā (khandha), which make up the āindividualā (puggala, see SN 22.22).
Katame paƱca? What five?
Seyyathidaį¹ārÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saƱƱupÄdÄnakkhandho, saį¹
khÄrupÄdÄnakkhandho, viƱƱÄį¹upÄdÄnakkhandho. That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.
Ayaį¹ vuccati, bhikkhave, sakkÄyo. This is called substantial reality.
Katamo ca, bhikkhave, sakkÄyasamudayo? And what is the origin of substantial reality?
YÄyaį¹ taį¹hÄ ponobhavikÄ ā¦peā¦ Itās the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
ayaį¹ vuccati, bhikkhave, sakkÄyasamudayo. This is called the origin of substantial reality.
Katamo ca, bhikkhave, sakkÄyanirodho? And what is the cessation of substantial reality?
Yo tassÄyeva taį¹hÄya ā¦peā¦ Itās the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
ayaį¹ vuccati, bhikkhave, sakkÄyanirodho. This is called the cessation of substantial reality.
KatamÄ ca, bhikkhave, sakkÄyanirodhagÄminÄ« paį¹ipadÄ? And what is the practice that leads to the cessation of substantial reality?
Ayameva ariyo aį¹į¹haį¹
giko maggo. It is simply this noble eightfold path, that is:
Seyyathidaį¹āsammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaį¹ vuccati, bhikkhave, sakkÄyanirodhagÄminÄ« paį¹ipadÄāti. This is called the practice that leads to the cessation of substantial reality.ā
Tatiyaį¹.