Right View: Understanding Five Clinging-Aggregates


Right View: Understanding Five Clinging-Aggregates Talks

These are the most recent talks on this subject. As of December, 2019, There are more than 600 Dhamma talks on this and other teachings of the Buddha in my audio and video archives:




Right View: Understanding Five Clinging Aggregates and the Personal Experience of Dukkha
Structured Study



Right View is typically presented as the first factor of the Noble Eightfold Path. As in all the Buddha’s Dhamma, there is a practical reason as Right View is both the entry-point for a well-focused and well-informed Dhamma Practitioner and the culminating quality of mind of all dedicated Dhamma Practitioners. This awakened quality of mind is described by the Buddha simply as “calm.”

One begins Dhamma Practice with the recognition of one’s own experience of the First Noble Truth: As a consequence of having a human life, the constant distraction with greed, aversion, and deluded consciousness establishes and continues Dukkha. Greed, aversion, and deluded consciousness are known in the Buddha’s Dhamma as The Three Defilements.

It is recognition and abandonment of these Three defilements that is the sole purpose of the Buddha’s Dhamma. As will be developed in this structured study, the understanding that ongoing clinging-to-distraction is established and maintained by the common human characteristics taught as the Five Clinging-Aggregates:

  • Clinging to the Form Aggregate
  • Clinging to the Feeling Aggregate
  • Clinging to the Perception Aggregate
  • Clinging to the Mental Fabrication Aggregate
  • Clinging to the Consciousness Aggregate

As authentic Dhamma Practice progresses, a profound understanding of the initiating cause of Dukkha, can be recognized and directly abandoned.

The Buddha teaches that the personal experience of Dukkha is characterized as Five Clinging- Aggregates. These impersonal and discrete qualities of a human life become attached to fabrications of entangled impersonal human qualities that are influenced and informed by ignorance of Four Noble Truths. It is this ignorance that leads to a corrupted or fabricated (wrong) view of self and the world.

Developing understanding of Four Noble Truths ends fabricated views and restores the mind to a Right View and lasting calm.

*Click On Title For Complete Sutta

Class One
Khanda Sutta – Five Clinging Aggregates

“Likewise, Whatever feeling, perception, fabrications, or consciousness is seen as past, future, or present, internal or external, obvious or subtle, common or sublime, near or far, become cling-able and is sustained by ignorance (of Four Noble Truths)…”

Class 2
Right View and Emptiness of Ignorance – Three Suttas Part 1 – The Cula-Shunyata Sutta

‘I now remain fully dwelling (in the quality of mind) in emptiness…’

Class 3
Right View and Emptiness of Ignorance – Three Suttas Part 2 – The Maha-Shunyata Sutta

“A Dhamma practitioner does not flourish if they delight in company and is committed to delighting in company. A Dhamma practitioner does not flourish if they delight in being part of a group and rejoices in being a part of a group…”

Class 4
Right View and Emptiness of Ignorance – Three Suttas Part 3 – The Kaccayanogatta Sutta – Emptying One’s Self of Ignorance of Four Noble Truths

“I don’t understand Right View. Can you teach me how Right View relates to the world?”

Class 5
Assutava Sutta – Dependent Origination and Five Clinging-Aggregates

“Once ignorance arises, the mind, intellect, or consciousness is relished, revered, grasped after, and clung to by the uninstructed ordinary person…”

Class 6
Chavalatua Sutta – Profound Right View and the Development of Wisdom Now Informing True Compassion

“The individual who practices for their own benefit and for the benefit of others is, of these four, the foremost, the most outstanding, the highest, & supreme…”

Class 7
Phena Sutta, Emptiness and The Five Clinging-Aggregates

“In the same way, any practitioner well-versed in the Dhamma observes and appropriately examines any form that is past, future, or present, any form that is internal or external, obvious or subtle, common or extraordinary, near or far…”

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