The difference Between PaJcakkhandha and Pancupadanakkhadha

There are two terms in Buddhist philosophy as paJcakkhandha and paJcUpAdAnakkhndha. PaJcakkhandha means simply five aggregates without them being grasped by worldling (pathujjana). PaJcUpAdAnakkhandha means five aggregates when they are grasped by the being. The five aggregates do not become problem till they are grasped by the individual. Once they are grasped they are taken as this is mine… In that state aggregates are called the aggregates of grasping.   

The Khandhasutta of SN explains the nature of the form as follows:

“YaM kiJci bhikkave rUpaM atItAnAgatapaccuppannaM ajjhattam vA bahiddhA vA oLarikaM vA sukhumaM vA hinaM vA panItaM vA yaM vA dUre vA santike vA ayaM vuccati rupakkhandho”.

=O monks! Whatever from that is of past, present or future, internal or external, rough or soft, low or great, near or far, this is called the aggregates of form. 

In this manner the other aggregates also should be understood. Here aggregates should be understood as five aggregates of the being. If they are merely aggregates no meaning of explaining them in relation to the noble life. With grasping they become the Samsara prolonging force in the existence of the individual. Therefore they are explained in Buddhist path. UpadAna means grasping or attachment by being attached in grasping the five aggregates the existence becomes a problem to the individual. The Khandasutta again explained the rUpa upAdAnakhandha as follows:

“YaM kiJca bhikkhave atItAnAgatapaccuppannaM ajjhttaM vA bahiddhA oLarikaM vA sukhumaM vA hInaM vA panItaM yaM dUre vA santike vA sAsavA upAdanIyaM ayaM vuccati rUpUpAdAnakkhandha”

=O monks! Whatever form… with fetters and subject grasping this is called the five aggregates of grasping.”

When one grasps five aggregates with attachment being possessed of fetters that situation creates the aggregates of grasping. If the aggregates are mere aggregates they don’t cause any spiritual issue. Then they are only factors. They don’t cause the prolonging of Samsara. The spiritual problem of prolonging samsara is called by grasping the aggregates. The grasping begins with its relation to sensory experience as long as the being is living being attached to sensory experience thereby the grasping are enriched. In the µahAhatthipadopamasutta in MN there is an analysis of the production of grasping in relation to sensory experience given by Ven: ßAriputta. The faculties and their objects can’t produce grasping. It needs the mental attention of the person. For the birth eye-consciousness (cakkhuviJJAna) the following factors are necessary.  

1.  CakkhuM aparibhinnaM hoti - The eye functions properly.

2.  BAhirA va rUpA ApathaM Agacchanti - External objects come into contact with it.

3.  †ajjo ca samannA hAro hoti - The proper attention is there.

When these factors are presented depending on them the eye consciousness arises as “this is a form” Then:

1.  YaM tathAbhUtassa rUpaM taM rUpUpAdanakkhandhe sanahaM gacchati

= Such a form goes to be in the aggregates of grasping of form.

2.  YA tathAbhUtassa vedana taM vedanAnUpAdAnakkhandhe sanahaM gacchati

= The feeling received of such an aggregates of grasping goes to be in the aggregates of grasping of feeling.

3.  YA tathAbhUtassa saJJaM taM sauJJUpAnakkhandhe sangahaM gacchati

= The perception of such a grasping goes to be in the aggregates of grasping of perception.

4.  Ye tathAbhUtassa saMkhArA te saMkhArUpAnakkhandhe sangahaM gacchati

= These dispositions of such an experience go to be in the aggregates of grasping of disposition.

5.  YaM tathAbhUtassa vinnanaM taM viJJAnakkhandhe sangahaM gacchati

= That consciousness related to such as experience goes to be in the aggregates of grasping of consciousness.

This shows the relationship and union of five aggregates. In this manner grasping is nourished in relation to the sensory experience of five sense faculties. The acknowledged noble disciple (sutavA ariyasAvako) who is endowed with insight knowledge (vipassanaJAna) comes to the practice of reducing the aggregates of grasping. According to the Dutiyagaddulabaddhasutta of SN as a dog tied to a post the unacknowledged worldling (assutavA pathujjana) comes to contact of five aggregates of grasping. Such aggregates of grasping are taken in three ways as craving (taNhA), pride (mAna) and view (diTThi).

1.  EtaM mama = this is my [taNhA (craving)].

2.  Eso’hamasmi= this am I [mAna (pride)].

3.  Eso’me attA= this is my soul [diTThi (view)].

In this way craving pride any wrong view are developed in grasping of Samsara. If there is no grasping no prolong of samsara.