"When examining the six sense-doors and the aggregates, do we find different kinds of beings (humans, devas, brahmas, animals, petas, asuras), or do we find just the five aggregates? Is it because these beings don't exist that we don't find them, or because they do exist?
If they don't exist, is there any need to cling to the concepts of humans, devas, or brahmas? What we find is not beings but the five aggregates. Isn't it worth examining how these five aggregates exist?
What is the nature of Rūpakkhandha? (It is the aggregate of matter that has the nature of changing and destroying, Venerable Sir). Do we find Rūpakkhandha or its non-existence? If it doesn't exist, how can we cling to it?
What is the nature of Vedanākkhandha? (It is the aggregate of feeling that has the nature of experiencing, Venerable Sir). Do we find Vedanākkhandha or its non-existence? If it doesn't exist, how can we cling to it?
What is the nature of Saññākkhandha? (It is the aggregate of perception that has the nature of recognizing, Venerable Sir). Do we find Saññākkhandha or its non-existence? If it doesn't exist, how can we cling to it?
What is the nature of Saṅkhārakkhandha? (It is the aggregate of mental formations that has the nature of volition, Venerable Sir). Do we find Saṅkhārakkhandha or its non-existence? If it doesn't exist, how can we cling to it?
What is the nature of Viññāṇakkhandha? (It is the aggregate of consciousness that has the nature of knowing, Venerable Sir). Do we find Viññāṇakkhandha or its non-existence? If it doesn't exist, how can we cling to it?
Since beings like humans, devas, and brahmas don't exist from the beginning, is there any need to cling? Don't these five aggregates that seem to exist arise and pass away? Do we find the five aggregates or their non-existence? How can we cling to what doesn't exist?
We need to remove this clinging. When we know the truth, delusion disappears. When we see the aggregates, don't we lose our wrong views about humans, devas, and brahmas? Don't the five aggregates arise and pass away? What truth is this? (It is the Truth of Suffering, Venerable Sir). This is the Truth of Suffering.
Does craving still come? Does clinging still come? Does kamma still come? The three types of Dependent Origination are cut off - Dependent Origination of craving, clinging, and kamma. Doesn't this end the cycle of aggregates? This is the Truth of Cessation. Isn't this worth examining?"
This teaching explains the deep Buddhist concept of anattā (non-self) through analysis of the five aggregates (pañcakkhandha) and how understanding their true nature leads to the cessation of suffering through the elimination of craving, clinging, and karmic formation.
