sutta » sn » sn22 » Saṁyutta Nikāya 22.56

Upādānaparipavattasutta

Perspectives

Sāvatthinidānaṁ.
At Sāvatthī.

“Pañcime, bhikkhave, upādānakkhandhā.
“Mendicants, there are these five grasping aggregates.

Katame pañca?
What five?

Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, choices, and consciousness.

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

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

sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

Kathañca catuparivaṭṭaṁ?
And how are there four perspectives?

Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;
I directly knew form, its origin, its cessation, and the practice that leads to its cessation.

vedanaṁ …
I directly knew feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.
consciousness, its origin, its cessation, and the practice that leads to its cessation.

Katamañca, bhikkhave, rūpaṁ?
And what is form?

Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ.
The four primary elements, and form derived from the four primary elements.

Idaṁ vuccati, bhikkhave, rūpaṁ.
This is called form.

Āhārasamudayā rūpasamudayo;
Form originates from food.

āhāranirodhā rūpanirodho.
When food ceases, form ceases.

Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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.
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 suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Those who practice well have a firm footing in this teaching and training.

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 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 suvimuttā te kevalino.
Those who are well freed are consummate ones.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.

Katamā ca, bhikkhave, vedanā?
And what is feeling?

Chayime, bhikkhave, vedanākāyā—
There are these six classes of feeling:

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
feeling born of contact through the eye, ear, nose, tongue, body, and mind.

Ayaṁ vuccati, bhikkhave, vedanā.
This is called feeling.

Phassasamudayā vedanāsamudayo;
Feeling originates from contact.

phassanirodhā vedanānirodho.
When contact ceases, feeling ceases.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of feelings is simply this noble eightfold path …

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.

Katamā ca, bhikkhave, saññā?
And what is perception?

Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and ideas.

Ayaṁ vuccati, bhikkhave, saññā.
This is called perception.

Phassasamudayā saññāsamudayo;
Perception originates from contact.

phassanirodhā saññānirodho.
When contact ceases, perception ceases.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …

sammādiṭṭhi …pe… sammāsamādhi …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

Katame ca, bhikkhave, saṅkhārā?
And what are choices?

Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:

rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
intention regarding sights, sounds, smells, tastes, touches, and ideas.

Ime vuccanti, bhikkhave, saṅkhārā.
These are called choices.

Phassasamudayā saṅkhārasamudayo;
Choices originate from contact.

phassanirodhā saṅkhāranirodho.
When contact ceases, choices cease.

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of choices is simply this noble eightfold path …

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.

Katamañca, bhikkhave, viññāṇaṁ?
And what is consciousness?

Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye, ear, nose, tongue, body, and mind consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.
This is called consciousness.

Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.

nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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.
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 suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Those who practice well have a firm footing in this teaching and training.

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 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 suvimuttā, te kevalino.
Those who are well freed are consummate ones.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.
For consummate ones, there is no cycle of rebirths to be found.”

Catutthaṁ.