Regarding Vedanākkhandha (Aggregate of Feeling):
The craving, attachment, and desire that arise taking feelings to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of feeling is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Regarding Saññākkhandha (Aggregate of Perception):
The craving, attachment, and desire that arise taking perceptions to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of perception is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
The craving, attachment, and desire that arise taking perceptions to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of perception is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Regarding Saṅkhārakkhandha (Aggregate of Mental Formations):
The craving, attachment, and desire that arise taking mental formations to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of mental formations is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
The craving, attachment, and desire that arise taking mental formations to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of mental formations is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Regarding Viññāṇakkhandha (Aggregate of Consciousness):
The craving, attachment, and desire that arise taking consciousness to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of consciousness is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Regarding Rūpakkhandha (Aggregate of Material Form):
The craving, attachment, and desire that arise taking physical form to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of material form is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Not knowing the Four Noble Truths (that's avijjā), not knowing the Five Aggregates (that's avijjā), wrongly perceiving the Five Aggregates as humans, devas, brahmas, or beings (that's avijjā). This wrong perception is avijjā. With wrong perception, what arises? (taṇhā/craving). Clinging with the thought "I must have it" (that's upādāna). When these three - avijjā, taṇhā, and upādāna - are combined, what Truth is it? (It's Samudaya-sacca).
Is Samudaya-sacca human? Is it deva? Is it brahma? Is it sons and daughters? How clear this is! Is it the self that knows Samudaya-sacca, or is it Magga-sacca? It's Magga-sacca that knows. Isn't this worth investigating? When there is Samudaya as cause, don't the resultant aggregates arise?
What appears - is it humans, devas, brahmas, or the Five Aggregates? How clear this is! Can anyone who has aggregates escape aging, sickness, and death? What Truth is this? (It's Dukkha-sacca). Isn't it taught as Samudaya and Dukkha? This is how Dukkha arises from Samudaya.
Don't we need to know Samudaya-sacca? Don't we need to know Dukkha-sacca? Don't we need to know Magga-sacca? Don't we need to know Nirodha-sacca? We can only abandon what we know. We need to know the aggregates, right? When we clearly and precisely understand the Five Aggregates, the wrong views of self as human, deva, or brahma fall away.
Continue observing these aggregates - whether it's Rūpakkhandha, Vedanākkhandha, Saññākkhandha, Saṅkhārakkhandha, or Viññāṇakkhandha - are they permanent or impermanent? When we truly know them as impermanent, does taṇhā still come? Does upādāna still come? Don't the āsavas of kāmāsava and bhavāsava cease? When understanding the Five Aggregates, don't diṭṭhāsava and avijjāsava cease? Don't all four āsavas end? When they end, doesn't Samudaya-sacca die? Doesn't the cycle of aggregates end? Isn't this taught as Nirodha-sacca?
The craving, attachment, and desire that arise taking physical form to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).
The arising and passing away of the aggregate of material form is Dukkha-sacca (The Noble Truth of Suffering).
Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).
The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Not knowing the Four Noble Truths (that's avijjā), not knowing the Five Aggregates (that's avijjā), wrongly perceiving the Five Aggregates as humans, devas, brahmas, or beings (that's avijjā). This wrong perception is avijjā. With wrong perception, what arises? (taṇhā/craving). Clinging with the thought "I must have it" (that's upādāna). When these three - avijjā, taṇhā, and upādāna - are combined, what Truth is it? (It's Samudaya-sacca).
Is Samudaya-sacca human? Is it deva? Is it brahma? Is it sons and daughters? How clear this is! Is it the self that knows Samudaya-sacca, or is it Magga-sacca? It's Magga-sacca that knows. Isn't this worth investigating? When there is Samudaya as cause, don't the resultant aggregates arise?
What appears - is it humans, devas, brahmas, or the Five Aggregates? How clear this is! Can anyone who has aggregates escape aging, sickness, and death? What Truth is this? (It's Dukkha-sacca). Isn't it taught as Samudaya and Dukkha? This is how Dukkha arises from Samudaya.
Don't we need to know Samudaya-sacca? Don't we need to know Dukkha-sacca? Don't we need to know Magga-sacca? Don't we need to know Nirodha-sacca? We can only abandon what we know. We need to know the aggregates, right? When we clearly and precisely understand the Five Aggregates, the wrong views of self as human, deva, or brahma fall away.
Continue observing these aggregates - whether it's Rūpakkhandha, Vedanākkhandha, Saññākkhandha, Saṅkhārakkhandha, or Viññāṇakkhandha - are they permanent or impermanent? When we truly know them as impermanent, does taṇhā still come? Does upādāna still come? Don't the āsavas of kāmāsava and bhavāsava cease? When understanding the Five Aggregates, don't diṭṭhāsava and avijjāsava cease? Don't all four āsavas end? When they end, doesn't Samudaya-sacca die? Doesn't the cycle of aggregates end? Isn't this taught as Nirodha-sacca?