SN 22.56  Upādānaparipavatta sutta - Phases of the Clinging Aggregates

Sāvatthinidānaṁ.

At Sāvatthi.

“Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

“Bhikkhus, there are these |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, intentional constructs, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the intentional constructs aggregate subject to clinging, the consciousness aggregate subject to clinging.

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

So long as I, bhikkhus, did not |experientially understand::directly know, realize [abbhaññāsi]| these five aggregates subject to clinging |as they truly are::as they have come to be, in reality [yathābhūta]| in their four phases, I did not claim to have awakened to the unsurpassed perfect awakening in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners.

Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe… sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

But, bhikkhus, when I experientially understood these five aggregates subject to clinging as they truly are in their four phases, then I declared that I had attained the unsurpassed perfect awakening in the world with its deities, Māras, Brahmas, in this generation with its ascetics and brahmins, its kings and commoners.

Kathañca catuparivaṭṭaṁ? Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.

And what, bhikkhus, are the four phases? I experientially understood |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, I experientially understood the arising of form, I experientially understood the cessation of form, I experientially understood the way of practice leading to the cessation of form; I experientially understood |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, I experientially understood the arising of feeling, I experientially understood the cessation of feeling, I experientially understood the way of practice leading to the cessation of feeling; I experientially understood |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, I experientially understood the arising of perception, I experientially understood the cessation of perception, I experientially understood the way of practice leading to the cessation of perception; I experientially understood |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]|, I experientially understood the arising of intentional constructs, I experientially understood the cessation of intentional constructs, I experientially understood the way of practice leading to the cessation of intentional constructs; I experientially understood |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, I experientially understood the arising of consciousness, I experientially understood the cessation of consciousness, and I experientially understood the way of practice leading to the cessation of consciousness.

Katamañca, bhikkhave, rūpaṁ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. Idaṁ vuccati, bhikkhave, rūpaṁ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

And what, bhikkhus, is form? The four great elements and the form derived from the four great elements. This is called form, bhikkhus. With the arising of |nutriment::fuel, sustenance [āhāra]| comes the arising of form; with the cessation of nutriment comes the cessation of form. Just this Noble Eightfold Path is the way of practice leading to the cessation of form, that is — |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|.

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. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

For any ascetics or brahmins, bhikkhus, who—having experientially understood form thus, having experientially understood the arising of form thus, having experientially understood the cessation of form thus, having experientially understood the way of practice leading to the cessation of form thus—are practicing for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, |fading of desire::dispassion, detachment [virāga]|, and the cessation of form, they are practicing well. Those who are practicing well have |found a footing::found a support [gādhati]| in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|.

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. Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

And any ascetics or brahmins, bhikkhus, who—having experientially understood form thus, having experientially understood the arising of form thus, having experientially understood the cessation of form thus, having experientially understood the way of practice leading to the cessation of form thus—are freed |without clinging::without grasping [anupādā]| through disenchantment, fading of desire, and the cessation of form, they are well freed. Those who are well freed are |perfected ones::consummate ones [kevalī]|. For the perfected ones, there is no cycle to describe.

Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

And what, bhikkhus, is feeling? There are these six classes of feeling, bhikkhus: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling, bhikkhus. With the arising of |contact::sense impingement, raw experience, touch [phassa]| comes the arising of feeling; with the cessation of contact comes the cessation of feeling. Just this Noble Eightfold Path is the way of practice leading to the cessation of feeling, that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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.

For any ascetics or brahmins, bhikkhus, who—having experientially understood feeling thus, having experientially understood the arising of feeling thus, having experientially understood the cessation of feeling thus, having experientially understood the way of practice leading to the cessation of feeling thus—are practicing for disenchantment, fading of desire, and the cessation of feeling, they are practicing well. Those who are practicing well have found a footing in this Dhamma and Vinaya.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

And any ascetics or brahmins, bhikkhus, who—having experientially understood feeling thus, having experientially understood the arising of feeling thus, having experientially understood the cessation of feeling thus, having experientially understood the way of practice leading to the cessation of feeling thus—are freed without clinging through disenchantment, fading of desire, and the cessation of feeling, they are well freed. Those who are well freed are the perfected ones. For the perfected ones, there is no cycle to describe.

Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what, bhikkhus, is perception? There are these six classes of perception, bhikkhus: perception of |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, perception of |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]|, perception of |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]|, perception of |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]|, perception of |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, perception of |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]|. This is called perception, bhikkhus. With the arising of contact comes the arising of perception; with the cessation of contact comes the cessation of perception. Just this Noble Eightfold Path is the way of practice leading to the cessation of perception, that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. For any ascetics or brahmins, bhikkhus, who—having experientially understood perception thus, having experientially understood the arising of perception thus, having experientially understood the cessation of perception thus, having experientially understood the way of practice leading to the cessation of perception thus—are practicing for disenchantment, fading of desire, and the cessation of perception, they are practicing well. Those who are practicing well have found a footing in this Dhamma and Vinaya. And any ascetics or brahmins, bhikkhus, who—having experientially understood perception thus, having experientially understood the arising of perception thus, having experientially understood the cessation of perception thus, having experientially understood the way of practice leading to the cessation of perception thus—are freed without clinging through disenchantment, fading of desire, and the cessation of perception, they are well freed. Those who are well freed are the perfected ones. For the perfected ones, there is no cycle to describe.

Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

And what, bhikkhus, are intentional constructs? There are these six classes of intention, bhikkhus: intention regarding form, intention regarding sound, intention regarding odor, intention regarding flavor, intention regarding tangible object, intention regarding mental object. These are called intentional constructs, bhikkhus. With the arising of contact comes the arising of intentional constructs; with the cessation of contact comes the cessation of intentional constructs. Just this Noble Eightfold Path is the way of practice leading to the cessation of intentional constructs, that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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.

For any ascetics or brahmins, bhikkhus, who—having experientially understood intentional constructs thus, having experientially understood the arising of intentional constructs thus, having experientially understood the cessation of intentional constructs thus, having experientially understood the way of practice leading to the cessation of intentional constructs thus—are practicing for disenchantment, fading of desire, and the cessation of intentional constructs, they are practicing well. Those who are practicing well have found a footing in this Dhamma and Vinaya.

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 any ascetics or brahmins, bhikkhus, who—having experientially understood intentional constructs thus, having experientially understood the arising of intentional constructs thus, having experientially understood the cessation of intentional constructs thus, having experientially understood the way of practice leading to the cessation of intentional constructs thus—are freed without clinging through disenchantment, fading of desire, and the cessation of intentional constructs, they are well freed. Those who are well freed are perfected ones. For the perfected ones, there is no cycle to describe.

Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

And what, bhikkhus, is consciousness? There are these six classes of consciousness, bhikkhus: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness, bhikkhus. With the arising of |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| comes the arising of consciousness; with the cessation of name and form comes the cessation of consciousness. Just this Noble Eightfold Path is the way of practice leading to the cessation of consciousness, that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

For any ascetics or brahmins, bhikkhus, who—having experientially understood consciousness thus, having experientially understood the arising of consciousness thus, having experientially understood the cessation of consciousness thus, having experientially understood the way of practice leading to the cessation of consciousness thus—are practicing for disenchantment, fading of desire, and the cessation of consciousness, they are practicing well. Those who are practicing well have found a footing in this Dhamma and Vinaya.

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. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.

And any ascetics or brahmins, bhikkhus, who—having experientially understood consciousness thus, having experientially understood the arising of consciousness thus, having experientially understood the cessation of consciousness thus, having experientially understood the way of practice leading to the cessation of consciousness thus—are freed without clinging through disenchantment, fading of desire, and the cessation of consciousness, they are well freed. Those who are well freed are perfected ones. For the perfected ones, there is no cycle to describe.”