The construction of personal identity in relation to the five aggregates.

The view that perceives the transitory collection of the five aggregates as the basis for the self or that which belongs to a self. The Tibetan literally means “the view of the destructible accumulation,” and the Sanskrit means “seeing (dṛṣṭi) the body (kāya) as real (sat),” (i.e., the view that holds the body to be truly existent). Some sources classify twenty types of satkāyadṛṣṭī by delineating for each of the five aggregates the false notion that (1) the self is the same as the aggregates, (2) the self is contained in the aggregates, (3) the self is different from the aggregates, or (4) the self possesses the aggregates.

The construction of personal identity in relation to the five aggregates.

The view that identifies the existence of a self in relation to the aggregates.

The mistaken view that identifies the self with the ultimately transient collection of mind and body.

This term refers to the mistaken view that identifies the self with the ultimately transient collection of mind and body.

The mistaken view of the impermanent aggregates as a self. The four types of mistaken view for each of the five aggregates make a total of twenty such beliefs.

The belief in a permanent, substantial, essentially real individuality or personhood. It is a difficult expression to translate literally, because the term kāya is a common word for the body. The Sanskrit word kāya apparently derives from the verb root ci (“to accumulate”), and this meaning is captured in the Tibetan translation, tshog. Sometimes this etymological sense of the word is drawn out in literary and doctrinal contexts, as it is in this sūtra. However, the term in this particular context refers more to the core of the person, and in common pan-Buddhist usage, as Edgerton points out, it is used in this expression more or less synonymously with ātman, the “self.”

The Sanskrit term means “the view that the body is real,” the Tibetan term can be translated as “the view of the perishing collection,” and the Chinese translates as “the view of the body.” It refers to viewing the “perishing” collection of momentary, transitory aggregates‍—the body‍—as a self.

The Tibetan is literally “the view of the destructible accumulation,” and the Sanskrit is “the view of the existing body.” They mean the view that identifies the existence of a self in relation to the skandhas.

This consists of twenty varieties of false notion, consisting basically of regarding the temporally impermanent and ultimately insubstantial as “I” or “mine.” The five compulsive aggregates are paired with the self, giving the twenty false notions. For example, the first four false notions are that (1) matter is the self, which is like its owner (rūpaṃ ātmā svāmivat); (2) the self possesses matter, like its ornament (rūpavañ ātmā alaņkāravat); (3) matter belongs to the self, like a slave (ātmīyaṃ rūpaṃ bhṛtyavat); and (4) the self dwells in matter as in a vessel (rūpe ātmā bhajanavat). The other four compulsive aggregates are paired with the self in the same four ways, giving sixteen more false notions concerning sensation, intellect, motivation, and consciousness, hypostatizing an impossible relationship with a nonexistent, permanent, substantial self.

First of the three fetters; also third of the five fetters associated with the lower realms, which concerns the superimposition of the notion of self upon the five aggregates.

The Tibetan literally means “the view of the perishing collection,” referring to regarding the collection of aggregates that are momentary and transitory as a self.

View that posits true reality in a person by taking one or more of the five aggregates to consist in a single, lasting, and autonomously existing entity (self). Also known as the view of the transitory collection.

The Tibetan is literally “the view of the perishable accumulation,” and the Sanskrit is “the view that the body is real.” This refers to the mistaken view that the transitory aggregates are a self.

The Sanskrit term means “the view that the body is real,” and the Tibetan term can be translated as “the view of the perishing collection.” It refers to viewing the “perishing” collection of momentary, transitory aggregates‍—the body‍—as a self.

The Tibetan is literally “the view of the destructible collection,” and the Sanskrit is “the view of the existing body.” Both refer to a view that identifies the existence of a self in relation to the five aggregates.