Kāya in most suttās refers to the “pañcupādānakkhandha kāya.” Sakkāya is the view and conviction/perception of an average human (puthujjana) that “pañcupādānakkhandha kāya” is beneficial. First, one becomes a Sotapanna by removing the wrong view of Sakkāya diṭṭhi. However, a Sotapanna would still be attached to the “pañcupādānakkhandha kāya” until they can overcome kāma rāga based on the wrong conviction/perception (i.e., “distorted saññā“). A Sotapanna can overcome kāma rāga to attain the Anāgāmi stage, but a puthujjana cannot.
July 19, 2025
Sakkāya = Pañcupādānakkhandha Kāya = Kāya
1. Sakkaya is defined in the “Sakkāya Sutta (SN 22.105).”
- “Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṁ.”Translation: “What is sakkāya? It means pañcupādānakkhandha.”
- At marker 1.7, it clarifies that pañcupādānakkhandha refers to the aggregate of five entities: rūpupādānakkhandha, vedanupādānakkhandha, saññupādānakkhandha, saṅkhārupādānakkhandha, viññāṇupādānakkhandha. (Note: In Pāli, singular words end in “o”; thus, rūpupādānakkhandha is written as rūpupādānakkhandho.)
- The English translation in the above link translates “sakkāya” as “substantial reality.” I don’t even know what they mean by “substantial reality.” Maybe they don’t even know! If anyone knows, please post in the forum.
- Instead, “sakkāya” (sath kāya, where “sath” means “good” or “fruitful”) is the view and conviction/perception of an average human (puthujjana) that “pañcupādānakkhandha kāya” is beneficial. See “Sakkāya Diṭṭhi – ‘Not Seeing the Unfruitful Nature of the World’.”
- A puthujjana attaches to pañcupādānakkhandha (not to pañcakkhandha), adding more to the existing pañcupādānakkhandha. Pañcakkhandha refers to the undefiled state, and it never arises in a puthujjana even for a moment.
2. @marker 1.9, the Buddha asks: “Katamo ca, bhikkhave, sakkāya samudayo?” OR “What is the reason for sakkāya (pañcupādānakkhandha) to arise?
- The answer is “taṇhā,” the craving for sensory pleasures. As we know, a puthujjana becomes attached to the existing pañcupādānakkhandha when they attach to sensory inputs.
- We have discussed the root cause of taṇhā: Taṇhā – Result of Saññā Giving Rise to Mind-Made Vedanā and Saññā Gives Rise to Most of the Vedanā We Experience.
- That taṇhā also gives rise to diṭṭhi (wrong views) and māna (“perception of me or I”).
- The pañcupādānakkhandha kāya or sakkāya is sometimes abbreviated simply as “kāya“; let us clarify that next.
Kāya Can be Eliminated While Living!
3. The “Cetanā Sutta (AN 4.171)” states: “avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.” Translation: “When ignorance fades away and ceases with nothing left over, kāya, vācā, and mano cease to exist (na hoti). Therefore, any mind-generated sukha or dukkha vedanās (yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ) also stop arising.” As we know, a living Arahant will only experience sukha or dukkha vedanā through the physical body (such as injuries or illnesses).
- Here, kāya is the pañcupādānakkhandha kāya (as pointed out in #2 above), vācā refers only to defiled speech, and mano is mana āyatana.
- All those stop arising in an Arahant after the moment of attaining the Arahant stage of Nibbāna.
- However, a living Arahant can still see, hear, etc. as anyone else, but will NOT have upādāna for them. They can speak, but will not have defiled speech. They do not have mana āyatana, and instead have undefiled mana indriya (and other undefiled sense faculties).
- Therefore, it should be clear that kāya in the sutta does not refer to the physical body. It refers to the pañcupādānakkhandha kāya. An Arahant would still have the same physical body, but no longer generates pañcupādānakkhandha kāya via Paṭicca Samuppāda by attaching to sensory inputs. See “Sensory Experience, Paṭicca Samuppāda, and pañcupādānakkhandha” and “Sensory Inputs Initiate “Creation of the World” or “Loka Samudaya”.”
- However, in a few suttās, “kāya” is also used to refer to the physical body; see “Kāya Can be Pañcupādānakkhandha or Physical Body.” As we have discussed, with time, one will be able to figure out which interpretation to use in the context of a given sutta.
We Attach to Sensory Pleasures With Taṇhā, Diṭṭhi, and Māna
4. We keep adding to the existing pañcupādānakkhandha kāya by attaching to sensory experiences with taṇhā, diṭṭhi, and māna. See “Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi.”
- We must also keep in mind that rūpupādānakkhandha, vedanupādānakkhandha, saññupādānakkhandha, saṅkhārupādānakkhandha, and viññāṇupādānakkhandha are shortened as rupa, vedanā, saññā, saṅkhāra, and viññāṇa in the suttās. In other words, rupa, vedanā, saññā, saṅkhāra, and viññāṇa in almost all suttās refer to the respective upādānakkhandha. See “Rupa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood.”
- An average human attaches to the “pañcupādānakkhandha kāya” with taṇhā, diṭṭhi, and māna. They all arise due to avijjā and taṇhā.
- The first to be removed (at the Sotapanna stage) is diṭṭhi, specifically sakkāya diṭṭhi (see #5 below).
- Taṇhā has three components: kāma taṇhā, bhava taṇhā, and vibhava taṇhā. Here, vibhava taṇhā is equivalent to “uccheda diṭṭhi” and is eliminated at the Sotapanna stage. Kāma taṇhā (kāma rāga) is removed at the Anāgāmi stage. Bhava taṇhā is due to rupa rāga (craving for rupavacara jhana) and arupa rāga (craving for arupavacara samapatti); those are removed at the Arahant stage. See “Kama Taṇhā, Bhava Taṇhā, Vibhava Taṇhā.”
- Finally, māna or the “perception of me/I” (together with remaining avijjā and uddhacca) is also removed at the Arahant stage.
Sakkāya Diṭṭhi = Wrong View that Pañcupādānakkhandha Kāya Is Beneficial
5. Sakkāya diṭṭhi is explained in the “Sakkāyadiṭṭhi Sutta (SN 22.155).” It says, “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati.”
- It means the following: Sakkāya diṭṭhi arises when attaching to rūpupādānakkhandha (as we discussed above, rupa refers to rūpupādānakkhandha) and one focuses one’s mind (sati) on it with the view that such rupa can bring happiness, i.e., they are fruitful.
- When one understands the Buddha’s teachings, one will cultivate Samma Sati instead. That means one would at least not have the wrong view that such rupa (rūpupādānakkhandha) can be beneficial.
- After eliminating sakkāya diṭṭhi, a Sotapanna can proceed to the next step of eliminating kāma rāga or kāma taṇhā.
Difference Between Taṇhā and Diṭṭhi
6. Specifically, we must understand the difference between kāma taṇhā and sakkāya diṭṭhi. We can gain insight by using an analogy. Consider an alcoholic who is trying to get rid of his habit of drinking. That is analogous to a puthujjana wanting to eliminate kāma taṇhā. As we discuss below, kāma taṇhā in a puthujjana can elevate to kāmaccandha, a stronger level of kāma rāga, and engage in apāyagāmi deeds.
- When they enroll in a program to help with that effort, the first thing an alcoholic is taught is how heavy drinking can be harmful to health, especially for the kidneys and the heart. Many alcoholics end up having life-ending problems.
- Once they go through that information, many of them can “see” (with wisdom) why it is necessary to give up drinking; this is analogous to removing sakkāya diṭṭhi. That helps them overcome the misconception that drinking is essential because it can be pleasurable.
- However, when trying to abstain from drinking (analogous to eliminating kāma taṇhā), many of them still cannot resist the temptation to drink. This is equivalent to taṇhā that arises due to the “saññā” of “having a good time” after a few drinks (analogous to the arising of kāma taṇhā upon encountering attractive sense inputs due to “kāma saññā“).
- That temptation can be triggered by even seeing a bottle of alcohol. Thus, in rehabilitation programs, alcoholics are kept away from having access to alcohol. Still, even after abstaining from drinking during the rehabilitation program, some are not able to resist the temptation and return to drinking.
A Sotapanna Will Never Get Back Sakkāya Diṭṭhi
7. In the same way, even a Sotapanna (who has seen the “anicca or unfruitful/dangerous nature” of sensory pleasures) does not have the ability yet to overcome the “kāma saññā.” A Sotapanna must make an effort to control their sensory faculties.
- However, there is a significant difference between the two cases mentioned above. While a recovered alcoholic can go back to being an alcoholic, a Sotapanna will never get back sakkāya diṭṭhi.
- Furthermore, once sakkaya diṭṭhi is removed (a permanent achievement), kāma taṇhā is significantly reduced (also permanently) in a Sotapanna; see below. That is why a Sotapanna is unable to engage in “apāyagāmi deeds” that can lead to rebirth in the apāyās.
- The stronger level of kāma taṇhā (kāmaccandha) in a puthujjana is permanently reduced to the weaker kāma rāga level for a Sotapanna. This is discussed in #11 below.
Mind of a Sotapanna Gets to Satipaṭṭhāna Bhumi at the Sotapanna Phala Moment
8. At the moment of attaining the Sotapanna phala moment (and even before that when getting to the Sotapanna Anugāmi stage), the mind becomes free of the “distorted saññā” for a brief period. As we discussed, the mind reaches the “Satipaṭṭhāna bhumi” (also known as sappabhāsa citta, tadaṅga nibbuta, or paccupaṭṭhita sati) during those times. While in the Satipaṭṭhāna bhumi, a mind is free from the “distorted saññā,“ making it easier to resist cravings for sensual pleasures and to contemplate deeper Dhamma concepts. See #6 of “Kāma Saññā – How to Bypass to Cultivate Satipaṭṭhāna.”
- By cultivating Satipaṭṭhāna, a Sotapanna can lengthen the periods that can be spent in the “Satipaṭṭhāna bhumi.“ Once there, a deeper meditation level can be attained to get to higher magga phala.
- That is the key to attaining the Sakadāgāmi and Anāgāmi stages.
- Of course, “Satipaṭṭhāna bhumi” can be accessed only by a Sotapanna, and NOT by a puthujjana who has not grasped the “anicca or unfruitful/dangerous nature” of sensory pleasures.
- Still, avoiding indulgence in sensory pleasures (indriya saṁvara) is essential for a puthujjana to get to the Sotapanna stage. Let us discuss that now.
Indriya Saṁvara Is Essential for Both Sotapanna and Puthujjana
9. There are five entities that “cover” one’s mind and prevent it from seeing the “true nature of the world”. They are called the five hindrances (pañca nīvaraṇa). Here, pañca means five, and a nīvaraṇa means a hindrance or an obstacle.
- They are kāmaccandha, vyāpāda, thina middha, uddhacca kukkucca, and vicikicchā.
- In simple terms, those five words refer to craving sensual pleasures, an angry mindset, a lethargic mindset, a tendency to engage in lowly deeds with arrogance, and doubts about the need for morality.
- The main culprit of the five is kāmaccandha (pronounced “kāmachchandha”) or “to be blinded by sensual pleasures” (“kāma”+“icca”+ “andha” means blinded by sense desires). Remember that “c” must be pronounced with the “ch” sound; “icca” is pronounced “ichcha.”
- You can read more about them in “Key to Calming the Mind – The Five Hindrances” and “Pañca Nīvaraṇa and Sensual Pleasures (Kāma Rāga).”
10. Indriya saṁvara or “restraining one’s sense faculties” (controlling kāmaccandha) is critically important for a puthujjana because it allows a mind to be relatively free of the pañca nīvaraṇa. This enables a mind to “see” (with wisdom) the Buddha’s worldview and attain the Sotapanna stage.
- Generally, living a simple, moral life can significantly reduce pañca nīvaraṇa.
- As mentioned above, it is critical to control kāmaccandha to help reduce all five hindrances. The second post in #9 above discusses that aspect; the first post is an introduction.
- Additionally, it is essential to calm the mind before listening to a discourse or reading posts like this. One should allocate time free from disturbances.
11. Once reaching the Sotapanna stage, one’s level of kāmaccandha is permanently reduced. One would no longer be “blinded by sensual pleasures” and engage in highly immoral deeds that can lead to rebirths in the apāyās.
- This reduced level of kāmaccandha is kāma rāga. When practicing Satipaṭṭhāna, a Sotapanna must also have indriya saṁvara or “restraint of sensory pleasures.”
- Then, when a Sotapanna reaches the Anāgāmi stage (by cultivating Satipaṭṭhāna), kāma rāga will also be eliminated. However, an Anāgāmi will still have rupa rāga and arupa rāga (weaker levels of taṇhā); these are eliminated at the Arahant stage.
- Thus, the five hindrances reduce step-wise at each stage of magga phala, allowing the mind to comprehend deeper Dhamma. I highly recommend reading the two posts in #9 above.
