11x5: 11 comprehensive ways of examining 5uk
These 11 criteria seem to be comprehensive. Past, present, future, gross, subtle, etc. It seems to say there is no phenomena or experience that falls outside this. Interestingly, Mahayana comes along hundreds of years later, and part of their marketing campaign to show they're better than Hinayana, is to say the Hinayanists understanding of emptiness and notself is incomplete, that it doesn't include all dhammas. It's hard to fathom what they mean, and how these 11 ways don't cover everything.
SN 22.59 An-atta-lakkhaṇa-sutta
not-self
impermanence and not-self
11 ways of examining 5 aggregates
conclusion
1. Form
yaṃ kiñci rūpaṃ
any such form,
atītā-(a)n-āgata-paccuppannaṃ
[whether] past, -not-arrived-yet, (or) -present;
ajjhattaṃ vā bahiddhā vā
internal or external **;
oḷārikaṃ vā sukhumaṃ vā
blatant or subtle **;
hīnaṃ vā paṇītaṃ vā
inferior or sublime;
yaṃ dūre santike vā,
whatever distant (or) near **:
sabbaṃ rūpaṃ:
every form [is to be realized as]:
‘n’etaṃ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.
(with)-right-wisdom (one)-must-see-(it).
That same passage also appears in these suttas:
alagaddūpamasuttaṃ (MN 22.1), — sabbaṃ rūpaṃ ‘netaṃ mama,...
cūḷasaccakasuttaṃ (MN 35.1),
mahārāhulovādasuttaṃ (MN 62.1),
mahāpuṇṇamasuttaṃ (MN 109.1),
susimasuttaṃ (SN 12.70),
anusayasuttaṃ (SN 18.13),
apagatasuttaṃ (SN 18.14),
khandhasuttaṃ (SN 22.48),
soṇasuttaṃ (SN 22.49),
anattalakkhaṇasuttaṃ (SN 22.59),
rādhasuttaṃ (SN 22.71),
surādhasuttaṃ (SN 22.72),
khajjanīyasuttaṃ (SN 22.79),
puṇṇamasuttaṃ (SN 22.82),
rāhulasuttaṃ (SN 22.91),
dutiyarāhulasuttaṃ (SN 22.92),
kappasuttaṃ (SN 22.124),
dutiyakappasuttaṃ (SN 22.125),
navātasuttaṃ (SN 24.31),
adukkhamasukhīsuttaṃ (SN 24.32)
yodhājīvasuttaṃ (AN 3.134)
yodhājīvasuttaṃ (AN 4.181),
sāḷhasuttaṃ (AN 4.196),
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 5. sammasanañāṇaniddeso, para. 2 ⇒
yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 5. sammasanañāṇaniddeso, para. 3 ⇒
yā kāci vedanā . pe . yā kāci saññā. ye keci saṅkhārā. yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.
KN Paṭis, 3. paññāvaggo, 1. mahāpaññākathā, 1. soḷasapaññāniddeso, para. 20 ⇒
7. javanapaññatāya saṃvattantīti katamā javanapaññā? yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti — javanapaññā. dukkhato khippaṃ javatīti — javanapaññā. anattato khippaṃ javatīti — javanapaññā. yā kāci vedanā . pe . yā kāci saññā. ye keci saṅkhārā. yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti — javanapaññā. dukkhato khippaṃ javatīti — javanapaññā. anattato khippaṃ javatīti — javanapaññā. cakkhu . pe . jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato khippaṃ javatīti — javanapaññā. dukkhato khippaṃ javatīti — javanapaññā . anattato khippaṃ javatīti — javanapaññā.
STED 11ada: anicca, dukkha, anatta…
STED 11ada: all the suttas matching aniccato dukkhato rogato...
https://notesonthedhamma.blogspot.com/2019/04/sted-11ada-all-suttas-matching-aniccato.html
is the famous 3 marks, anicca, dukkha, anatta, expanded out to 11 things
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
with 5uk spelled out in AN 9.36
11 ways of contemplating 5uk
So yadeva tattha hoti
He {regards} whatever there is
rūpagataṃ
connected to – form
vedanāgataṃ
connected to – feelings
saññāgataṃ
connected to – perception
saṅkhāragataṃ
connected to – fabrications
viññāṇagataṃ,
connected to – consciousness,
te dhamme
those phenomena (are)
A-niccato dukkhato
Im-permanent, suffering,
rogato gaṇḍato
A disease, a cancer,
sallato aghato
an arrow, painful,
ābādhato parato
an affliction, alien,
palokato suññato an-attato
a disintegration, empty, not-self.
samanupassati.
{***************}
MN 64
Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya?
And what, Ānanda, is the path and the practice for giving up the five lower fetters?
Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.
They turn their mind away from those things,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
and apply it to the deathless element:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;
Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
MN 74
sariputta and dighanaka attain streamentry...arahantship during this talk
MN 74 Dīghanakha
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.
So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
That’s how those views are given up and let go.
Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.
Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.
Doing so, you’ll give up desire, affection, and subservience to the body.
SN 22.122
SN 22 vagga 12. Dhammakathikavagga
122. An Ethical monk
123. Educated
manasi kātabbā.
“Reverend Koṭṭhita, an ethical monk should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.
It’s possible that an ethical monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”
SN 22.123
SN 22 vagga 12. Dhammakathikavagga
123. Educated
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo;
A perfected one has nothing more to do, and nothing that needs improvement.
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”
AN 4.124
AN 4 vagga 13. Fears 13. Bhayavagga
124. Difference (2nd) (⤴)
126. Love (2nd) (⤴)
, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.
Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
AN 4.126
AN 4 vagga 13. Fears 13. Bhayavagga
126. Love (2nd) (⤴)
Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
(and so on for all 4bv)
AN 9.36
AN 9.36 Jhāna-sutta (complete, no peyalla)
1st Jhāna
2nd Jhāna
3rd Jhāna
4th Jhāna
(5th smd) Ākāsā-nañc-āyatanam
(6th smd) viññāṇa-ñc-āyatanam
(7th smd) ākiñcaññ-āyatanam
conclusion
perception attainments, the first 7 of the 9 attainments, all contain this exercise to do while in that jhāna (no need to 'emerge' from it as in VRJ)
11 ways of contemplating 5uk
So yadeva tattha hoti
He {regards} whatever there is
rūpagataṃ
connected to – form
vedanāgataṃ
connected to – feelings
saññāgataṃ
connected to – perception
saṅkhāragataṃ
connected to – fabrications
viññāṇagataṃ,
connected to – consciousness,
te dhamme
those phenomena (are)
A-niccato dukkhato
Im-permanent, suffering,
rogato gaṇḍato
A disease, a cancer,
sallato aghato
an arrow, painful,
ābādhato parato
an affliction, alien,
palokato suññato an-attato
a disintegration, empty, not-self.
samanupassati.
{***************}
So tehi dhammehi cittaṃ paṭivāpeti.
he, (in regard to) those phenomena, (his) mind turns-away.
So tehi dhammehi cittaṃ paṭivāpetvā
he, (in regard to) those phenomena, (his) mind having-turned-away,
amatāya dhātuyā cittaṃ upasaṃharati:
(to the) deathless element (his) mind inclines:
Nirvana
‘etaṃ santaṃ etaṃ paṇītaṃ
This (is) peace, this (is) exquisite —
yadidaṃ
that is,
Sabba-saṅkhāra-samatho
All-fabrications-stilled.
Sabb—ūpadhi-paṭinissaggo
All-acquisitions-relinquished.
Taṇhāk-khayo
Craving-destroyed.
virāgo
dispassion.
nirodho
cessation.
nibbānan’
Nirvana.
ti.
either Arahant or Nonreturner
So tattha ṭhito
He, right-there stays:
āsavānaṃ khayaṃ pāpuṇāti.
asinine-tendencies destroyed completely
No ce
. {if} not
āsavānaṃ khayaṃ pāpuṇāti,
asinine-tendencies destroyed completely
teneva dhamma-rāgena
, (then through) this-very dhamma-passion,
tāya dhamma-nandiyā
this-very dhamma-delight,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā
five lower fetters totally-waste-away -
opapātiko hoti
(he) {is} (due to be) reborn [in the Pure Abodes],
tattha pari-nibbāyī
there (to attain) final-Nirvana,
anāvatti-dhammo tasmā lokā.
One-who-does-not-return--****** ***** (from that) world.
simile of archer
Seyyathāpi, bhikkhave,
"Suppose-that, *********,
issāso vā issās-antevāsī vā
(an) archer or archer's-apprentice **
tiṇa-purisa-rūpake vā
(uses) a straw-man-form or
mattikā-puñje vā
clay-mound,
yoggaṃ karitvā,
Suitable-for practicing.
so aparena samayena
he, after some-time,
dūrepātī ca hoti
{is capable of} long-distance-shooting ** {****},
akkhaṇavedhī ca
an-archer-who-fires-accurate-shots-in-rapid-succession **.
mahato ca kāyassa padāletā;
great ** masses; (he is) one-who-destroys-them.
evamevaṃ kho, bhikkhave, bhikkhu
in the same way, monks, a monk
(repeat) STED Jhāna
(repeat) 11 ways of contemplating 5uk
(repeat) Nirvana
(repeat) either Arahant or Nonreturner