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Saį¹yutta NikÄya 22.56 Linked Discourses 22.56
6. Upayavagga 6. Involvement
UpÄdÄnaparipavattasutta Rounds of the Grasping Aggregates
SÄvatthinidÄnaį¹. At SÄvatthÄ«. The aggregates lack a formal āanalysisā discourse. This discourse and the next, however, fill that gap by defining the aggregates. The definitions of form, feeling, and consciousness are shared with dependent origination (SN 12.2).
āPaƱcime, bhikkhave, upÄdÄnakkhandhÄ. āMendicants, there are these five grasping aggregates.
Katame paƱca? What five?
RÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saƱƱupÄdÄnakkhandho, saį¹
khÄrupÄdÄnakkhandho, viƱƱÄį¹upÄdÄnakkhandho. The grasping aggregates of form, feeling, perception, choices, and consciousness.
YÄvakÄ«vaƱcÄhaį¹, bhikkhave, ime paƱcupÄdÄnakkhandhe catuparivaį¹į¹aį¹ yathÄbhÅ«taį¹ nÄbbhaƱƱÄsiį¹, neva tÄvÄhaį¹, bhikkhave, sadevake loke samÄrake sabrahmake sassamaį¹abrÄhmaį¹iyÄ pajÄya sadevamanussÄya anuttaraį¹ sammÄsambodhiį¹ abhisambuddhoti paccaƱƱÄsiį¹. As long as I didnāt truly understand these five grasping aggregates in four rounds, I didnāt announce my supreme perfect awakening in this world with its gods, MÄras, and divinities, this population with its ascetics and brahmins, its gods and humans. Compare the āthree roundsā of SN 56.11:9.1 and the āeight roundsā of AN 8.64:10.1.
Yato ca khvÄhaį¹, bhikkhave, ime paƱcupÄdÄnakkhandhe catuparivaį¹į¹aį¹ yathÄbhÅ«taį¹ abbhaƱƱÄsiį¹, athÄhaį¹, bhikkhave, sadevake loke ā¦peā¦ But when I did truly understand these five grasping aggregates in four rounds, I announced my supreme perfect awakening in this world with its gods, MÄras, and divinities, this population with its ascetics and brahmins, its gods and humans.
sadevamanussÄya anuttaraį¹ sammÄsambodhiį¹ abhisambuddhoti paccaƱƱÄsiį¹.
KathaƱca catuparivaį¹į¹aį¹? And how are there four rounds?
RÅ«paį¹ abbhaƱƱÄsiį¹, rÅ«pasamudayaį¹ abbhaƱƱÄsiį¹, rÅ«panirodhaį¹ abbhaƱƱÄsiį¹, rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ abbhaƱƱÄsiį¹; I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
vedanaį¹ ā¦ I directly knew feeling ā¦
saƱƱaį¹ ā¦ perception ā¦
saį¹
khÄre ā¦ choices ā¦
viƱƱÄį¹aį¹ abbhaƱƱÄsiį¹, viƱƱÄį¹asamudayaį¹ abbhaƱƱÄsiį¹, viƱƱÄį¹anirodhaį¹ abbhaƱƱÄsiį¹, viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ abbhaƱƱÄsiį¹. consciousness, its origin, its cessation, and the practice that leads to its cessation.
KatamaƱca, bhikkhave, rÅ«paį¹? And what is form?
CattÄro ca mahÄbhÅ«tÄ catunnaƱca mahÄbhÅ«tÄnaį¹ upÄdÄya rÅ«paį¹. The four principal states, and form derived from the four principal states. The āprincipal statesā (mahÄbhÅ«tÄ) are earth, water, fire, and air, corresponding to the states of matter, namely solid, liquid, plasma, and gas. For the history of this term, see note on MN 28:4.2. | āDerivedā (upÄdÄya) form is not explained in the suttas, but one passage indicates it includes āspaceā (MN 28:26.1). The Abhidhamma traditions explain it as including the objects of the senses, the subtle matter that receives sense impressions, and various other material phenomena.
Idaį¹ vuccati, bhikkhave, rÅ«paį¹. This is called form.
ÄhÄrasamudayÄ rÅ«pasamudayo; Form originates from fuel. For the topic of āfuelā (ÄhÄra), here primarily meaning āfoodā, see SN 12.11, SN 12.63, MN 9:10.2, SN 47.42.
ÄhÄranirodhÄ rÅ«panirodho. When fuel ceases, form ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo rÅ«panirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ rÅ«paį¹ abhiƱƱÄya, evaį¹ rÅ«pasamudayaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya rÅ«passa nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ. Whatever ascetics and brahmins have directly known form in this wayāand its origin, its cessation, and the practice that leads to its cessationāand are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti. Those who practice well have a footing in this teaching and training. Those who āhave a footingā (gÄdhanti) are the noble individuals who are trainees. A gÄdha is a āfordā across a river (Rig Veda 7.60.7, 7.97.8, 10.106.9; Gopatha BrÄhmaį¹a 1.5.2a), a safe path on which one has a āfootingā to cross the water.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ rÅ«paį¹ abhiƱƱÄya ā¦peā¦ evaį¹ rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya, rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ te suvimuttÄ. Those ascetics and brahmins who have directly known form in this wayāand its origin, its cessation, and the practice that leads to its cessationāand due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttÄ te kevalino. Those who are well freed are consummate ones. Kevala has the root meaning of āentireā, āexclusiveā. For the Jains, kevalÄ« came to mean āone whose knowledge is entireā, i.e. an omniscient one. The Buddha used it to indicate one who has consummated the entire path.
Ye kevalino vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya. For consummate ones, there is no cycle of rebirths to be found.
KatamÄ ca, bhikkhave, vedanÄ? And what is feeling?
Chayime, bhikkhave, vedanÄkÄyÄāThere are these six classes of feeling:
cakkhusamphassajÄ vedanÄ, sotasamphassajÄ vedanÄ, ghÄnasamphassajÄ vedanÄ, jivhÄsamphassajÄ vedanÄ, kÄyasamphassajÄ vedanÄ, manosamphassajÄ vedanÄ. feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Ayaį¹ vuccati, bhikkhave, vedanÄ. This is called feeling.
PhassasamudayÄ vedanÄsamudayo; Feeling originates from contact.
phassanirodhÄ vedanÄnirodho. When contact ceases, feeling ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo vedanÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of feelings is simply this noble eightfold path ā¦
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ vedanaį¹ abhiƱƱÄya, evaį¹ vedanÄsamudayaį¹ abhiƱƱÄya, evaį¹ vedanÄnirodhaį¹ abhiƱƱÄya, evaį¹ vedanÄnirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya vedanÄya nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ vedanaį¹ abhiƱƱÄya ā¦peā¦ evaį¹ vedanÄnirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya ā¦peā¦
vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
KatamÄ ca, bhikkhave, saƱƱÄ? And what is perception?
Chayime, bhikkhave, saƱƱÄkÄyÄāThere are these six classes of perception:
rÅ«pasaƱƱÄ, saddasaƱƱÄ, gandhasaƱƱÄ, rasasaƱƱÄ, phoį¹į¹habbasaƱƱÄ, dhammasaƱƱÄ. perceptions of sights, sounds, smells, tastes, touches, and ideas.
Ayaį¹ vuccati, bhikkhave, saƱƱÄ. This is called perception.
PhassasamudayÄ saƱƱÄsamudayo; Perception originates from contact.
phassanirodhÄ saƱƱÄnirodho. When contact ceases, perception ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo saƱƱÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of perceptions is simply this noble eightfold path ā¦
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi ā¦peā¦
vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
Katame ca, bhikkhave, saį¹
khÄrÄ? And what are choices? Here āchoicesā (saį¹
khÄrÄ) are explicitly defined as āintentionsā (saƱcetanÄ), a meaning that is consistent in this context and reflected in the common idiom āchoices and intentionsā (eg. SN 12.37:1.3). See notes on SN 12.2:13.3 and SN 12.51:9.1. | This was maintained in the early Abhidhamma Vibhaį¹
ga (Vb 1), but in the later systematization of the Dhammasaį¹
gaį¹Ä«, the saį¹
khÄrÄkhandha was extended to include all mental factors except feeling, perception, and consciousness (Ds 2.1.1:75.1). As an umbrella category it was then fully defined in the commentarial list of fifty mental factors, of which intention is only one (see Visuddhimagga 14.131). The aim of the Abhidhamma project is to be fully inclusive and systematic, but the role of this aggregate in the Suttas is not to be inclusive, but rather to highlight the significance of intention, will, or volition in creating and maintaining our sense of self.
Chayime, bhikkhave, cetanÄkÄyÄāThere are these six classes of intention:
rÅ«pasaƱcetanÄ, saddasaƱcetanÄ, gandhasaƱcetanÄ, rasasaƱcetanÄ, phoį¹į¹habbasaƱcetanÄ, dhammasaƱcetanÄ. intention regarding sights, sounds, smells, tastes, touches, and ideas.
Ime vuccanti, bhikkhave, saį¹
khÄrÄ. These are called choices.
PhassasamudayÄ saį¹
khÄrasamudayo; Choices originate from contact.
phassanirodhÄ saį¹
khÄranirodho. When contact ceases, choices cease.
Ayameva ariyo aį¹į¹haį¹
giko maggo saį¹
khÄranirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of choices is simply this noble eightfold path ā¦
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ saį¹
khÄre abhiƱƱÄya, evaį¹ saį¹
khÄrasamudayaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya saį¹
khÄrÄnaį¹ nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ saį¹
khÄre abhiƱƱÄya, evaį¹ saį¹
khÄrasamudayaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya saį¹
khÄrÄnaį¹ nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ.
Ye suvimuttÄ, te kevalino.
Ye kevalino vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
KatamaƱca, bhikkhave, viƱƱÄį¹aį¹? And what is consciousness?
Chayime, bhikkhave, viƱƱÄį¹akÄyÄāThere are these six classes of consciousness:
cakkhuviƱƱÄį¹aį¹, sotaviƱƱÄį¹aį¹, ghÄnaviƱƱÄį¹aį¹, jivhÄviƱƱÄį¹aį¹, kÄyaviƱƱÄį¹aį¹, manoviƱƱÄį¹aį¹. eye, ear, nose, tongue, body, and mind consciousness.
Idaį¹ vuccati, bhikkhave, viƱƱÄį¹aį¹. This is called consciousness.
NÄmarÅ«pasamudayÄ viƱƱÄį¹asamudayo; Consciousness originates from name and form.
nÄmarÅ«panirodhÄ viƱƱÄį¹anirodho. When name and form cease, consciousness ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo viƱƱÄį¹anirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ viƱƱÄį¹aį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹asamudayaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya viƱƱÄį¹assa nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ. Whatever ascetics and brahmins have directly known consciousness in this wayāand its origin, its cessation, and the practice that leads to its cessationāand are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti. Those who practice well have a footing in this teaching and training.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ viƱƱÄį¹aį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹asamudayaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya viƱƱÄį¹assa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. Those ascetics and brahmins who have directly known consciousness in this wayāand its origin, its cessation, and the practice that leads to its cessationāand due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttÄ, te kevalino. Those who are well freed are consummate ones.
Ye kevalino vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄyÄāti. For consummate ones, there is no cycle of rebirths to be found.ā For the phrase āno cycle of rebirths to be foundā (vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya), compare DN 15:22.6.
Catutthaį¹.