SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.56 Perspectives

Linked Discourses 22.56 – Saṁyutta Nikāya 22.56

6. Involvement – 6. Upayavagga

SN 22.56 Perspectives – Upādānaparipavattasutta

At Sāvatthī.

Sāvatthinidānaṁ.

“Bhikkhū, there are these five grasping aggregates.

“Pañcime, bhikkhave, upādānakkhandhā.

What five?

Katame pañca?

The grasping aggregates of form, feeling, perception, saṅkhāra, and consciousness.

Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…

sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

And how are there four perspectives?

Kathañca catuparivaṭṭaṁ?

I directly knew form, its origin, its cessation, and the practice that leads to its cessation.

Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;

I directly knew feeling …

vedanaṁ …

perception …

saññaṁ …

saṅkhāra …

saṅkhāre …

consciousness, its origin, its cessation, and the practice that leads to its cessation.

viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.

And what is form?

Katamañca, bhikkhave, rūpaṁ?

The four primary elements, and form derived from the four primary elements.

Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ.

This is called form.

Idaṁ vuccati, bhikkhave, rūpaṁ.

Form originates from food.

Āhārasamudayā rūpasamudayo;

When food ceases, form ceases.

āhāranirodhā rūpanirodho.

The practice that leads to the cessation of form is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

Those who practice well have a firm footing in this teaching and training.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.

Those who are well freed are consummate ones.

Ye suvimuttā te kevalino.

For consummate ones, there is no cycle of rebirths to be found.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what is feeling?

Katamā ca, bhikkhave, vedanā?

There are these six classes of feeling:

Chayime, bhikkhave, vedanākāyā—

feeling born of contact through the eye, ear, nose, tongue, body, and mind.

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

This is called feeling.

Ayaṁ vuccati, bhikkhave, vedanā.

Feeling originates from contact.

Phassasamudayā vedanāsamudayo;

When contact ceases, feeling ceases.

phassanirodhā vedanānirodho.

The practice that leads to the cessation of feelings is simply this noble eightfold path …

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what is perception?

Katamā ca, bhikkhave, saññā?

There are these six classes of perception:

Chayime, bhikkhave, saññākāyā—

perceptions of sights, sounds, smells, tastes, touches, and thoughts.

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

This is called perception.

Ayaṁ vuccati, bhikkhave, saññā.

Perception originates from contact.

Phassasamudayā saññāsamudayo;

When contact ceases, perception ceases.

phassanirodhā saññānirodho.

The practice that leads to the cessation of perceptions is simply this noble eightfold path …

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what are saṅkhāra?

Katame ca, bhikkhave, saṅkhārā?

There are these six classes of intention:

Chayime, bhikkhave, cetanākāyā—

intention regarding sights, sounds, smells, tastes, touches, and thoughts.

rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.

These are called saṅkhāra.

Ime vuccanti, bhikkhave, saṅkhārā.

Saṅkhāra originate from contact.

Phassasamudayā saṅkhārasamudayo;

When contact ceases, saṅkhāra cease.

phassanirodhā saṅkhāranirodho.

The practice that leads to the cessation of saṅkhāra is simply this noble eightfold path …

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

Ye suvimuttā, te kevalino.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what is consciousness?

Katamañca, bhikkhave, viññāṇaṁ?

There are these six classes of consciousness:

Chayime, bhikkhave, viññāṇakāyā—

eye, ear, nose, tongue, body, and mind consciousness.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

This is called consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.

Consciousness originates from name and form.

Nāmarūpasamudayā viññāṇasamudayo;

When name and form cease, consciousness ceases.

nāmarūpanirodhā viññāṇanirodho.

The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

Those who practice well have a firm footing in this teaching and training.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

Those who are well freed are consummate ones.

Ye suvimuttā, te kevalino.

For consummate ones, there is no cycle of rebirths to be found.”

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.