THE NOBLE TRUTH OF SUFFERING NEEDS TO BE FULLY KNOWN 苦圣谛应遍知

The Buddha says the Noble Truth of Suffering needs to be fully known, which means the five clinging-aggregates (pañc∙upādāna∙kkhandha ) need to be fully known by direct knowledge. The five clinging-aggregates Buddha explains in, for example, the ‘Khandha Sutta ’ of the ‘Khandha∙Saṃyutta’ :

佛陀教导苦圣谛应遍知，意即需要通过亲证之智来完全了知五取蕴。 佛陀在《蕴相应·蕴经》(Khandha sutta)等经中解释五取蕴说：

What then, bhikkhus, are the five clinging-aggregates (pañc∙upādāna∙kkhandhā) ?
“诸比库，什么是五取蕴呢？

[1] Any whatsoever, bhikkhus, materiality (yaṃ kiñci, bhikkhave, rūpaṃ), past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, apprehensible by the taints (s∙āsavaṃ ), and clingable (upādāniyaṃ), this is called the materiality clinging-aggregate 
(ayaṃ vuccati rūp∙upādāna∙kkhandho).
诸比库，凡任何色，无论是过去、现在、未来、内、外、粗、 细、劣、胜，还是远、近，是有漏的，可执取的，这称为色取蕴。

[2] Any whatsoever feeling (yā kāci vedanā), past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, apprehensible by the taints, and clingable, this is called the feeling clinging-aggregate 
(ayaṃ vuccati vedan∙upādāna∙kkhandho).
凡任何受，无论是过去、现 在、未来、内、外、粗、细、劣、胜，还是远、近， 是有漏的，可执取的，这称为受取蕴

[3] Any whatsoever perception (yā kāci saññā), past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, apprehensible by the taints, and clingable, this is called the perception clinging-aggregate 
(ayaṃ vuccati saññ∙upādāna∙kkhandho).
凡任何想(yā kāci saññā)，无论是过去、现在、 未来、内、外、粗、细、劣、胜，还是远、近，是有漏的，可执取的，这称为想取蕴。

[4] Any whatsoever formations (ye keci saṅkhārā), past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, apprehensible by the taints, and clingable, this is called the formation clinging-aggregate 
(ayaṃ vuccati saṅkhār∙upādāna∙kkhandho).
凡任何行(ye keci saṅkhārā)，无论是过去、现 在、未来、内、外、粗、细、劣、胜，还是远、近， 是有漏的，可执取的，这称为行取蕴。

[5] Any whatsoever consciousness (yaṃ kiñci viññāṇaṃ) , past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, apprehensible by the taints, and clingable, this is called the consciousness clinging-aggregate 
(ayaṃ vuccati viññāṇ∙upādāna∙kkhandho) .
凡任何识(yaṃ kiñci viññāṇaṃ)，无论是过去、 现在、未来、内、外、粗、细、劣、胜，还是远、 近，是有漏的，可执取的，这称为识取蕴。

These are called, bhikkhus, the five clinging-aggregates (ime vuccanti, bhikkhave, pañc∙upā dāna∙kkhandhā) .
诸比库，这些称为五取蕴。”(S.3.48)

The materiality aggregate is just the eleven categories of materiality. Feeling, perception, formations, and consciousness are the eleven categories of mentality. Why are they called clinging-aggregates? Because they are the object of clinging: by clinging, The Buddha means continuous craving. Beings crave for and cling to the five aggregates in one way or another as self: as a self that is annihilated at death or a self that is eternal. Hence, The Buddha says the five aggregates need to be fully known by direct knowledge. They are all the Noble Truth of Suffering.

As The Buddha says in the ‘Kūṭāgāra Sutta’ that we quoted earlier:
If anyone said: ‘Without penetrating the Noble Truth of Suffering according to reality… I shall make a complete end of suffering’, such a possibility does not exist (n∙etaṃ ṭhānaṃ vijjati) .

色蕴乃是这十一类色法，受、想、行、识也都是 这十一类名法。它们为何被称为“取蕴”呢？因为它 们是被执取的对象。对于“取”(upādāna)，佛陀的意思是指持续的爱。有情通过各种方式爱著和执取五蕴为自我，认为死后我将毁灭或者我是永恒的。因此，佛陀说需要通过亲证之智来完全了知五蕴。它们都属于苦圣谛。就如佛陀在前所引述的《楼阁经》中说：
“诸比库，若有人这样说：‘我不用如实证悟苦圣谛……就能完全作苦之边际。’无有此事！”

source:
The Only Way for the Realization of Nibbāna
证悟涅槃的唯一之道
《大念处经·入出息念部分》 根据巴利圣典对禅修细节的解释
Pa-Auk Tawya Sayadaw 帕奥西亚多 著述 玛欣德比库 中译