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SN 22.56PTS SN 3.583 min read

Rounds of the Grasping Aggregates

Upādānaparipavattasutta

The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Saṁyutta Nikāya 22.56Linked Discourses 22.56
  • 0.26. Upayavagga6. Involvement

0.3UpādānaparipavattasuttaRounds of the Grasping Aggregates

1.1PTS 3.59Sāvatthinidānaṁ.At Sāvatthī.1

1.2“Pañcime, bhikkhave, upādānakkhandhā.“Mendicants, there are these five grasping aggregates.1.3Katame pañca?What five?1.4Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The grasping aggregates of form, feeling, perception, choices, and consciousness.

1.5Yāvakīvañcāhaṁ, 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 in four rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.2

1.6Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…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, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.1.7sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

2.1Kathañca catuparivaṭṭaṁ?And how are there four rounds?2.2Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;I directly knew form, its origin, its cessation, and the practice that leads to its cessation.2.3vedanaṁ …I directly knew feeling …2.4saññaṁ …perception …2.5saṅkhāre …choices …2.6viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.consciousness, its origin, its cessation, and the practice that leads to its cessation.

3.1Katamañca, bhikkhave, rūpaṁ?And what is form?3.2Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ.The four principal states, and form derived from the four principal states.33.3Idaṁ vuccati, bhikkhave, rūpaṁ.This is called form.3.4Āhārasamudayā rūpasamudayo;Form originates from fuel.43.5āhāranirodhā rūpanirodho.When fuel ceases, form ceases.3.6Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of form is simply this noble eightfold path, that is:3.7sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

4.1Ye 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.4.2Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.Those who practice well have a footing in this teaching and training.5

5.1Ye 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.5.2Ye suvimuttā te kevalino.Those who are well freed are consummate ones.65.3Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.For consummate ones, there is no cycle of rebirths to be found.

6.1PTS 3.60Katamā ca, bhikkhave, vedanā?And what is feeling?6.2Chayime, bhikkhave, vedanākāyā—There are these six classes of feeling:6.3cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.feeling born of contact through the eye, ear, nose, tongue, body, and mind.6.4Ayaṁ vuccati, bhikkhave, vedanā.This is called feeling.6.5Phassasamudayā vedanāsamudayo;Feeling originates from contact.6.6phassanirodhā vedanānirodho.When contact ceases, feeling ceases.6.7Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of feelings is simply this noble eightfold path …6.8sammādiṭṭhi …pe… sammāsamādhi.

7.1Ye 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.7.2Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

8.1Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe…8.2vaṭṭaṁ tesaṁ natthi paññāpanāya.

9.1Katamā ca, bhikkhave, saññā?And what is perception?9.2Chayime, bhikkhave, saññākāyā—There are these six classes of perception:9.3rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.perceptions of sights, sounds, smells, tastes, touches, and ideas.9.4Ayaṁ vuccati, bhikkhave, saññā.This is called perception.9.5Phassasamudayā saññāsamudayo;Perception originates from contact.9.6phassanirodhā saññānirodho.When contact ceases, perception ceases.9.7Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of perceptions is simply this noble eightfold path …9.8sammādiṭṭhi …pe… sammāsamādhi …pe…9.9vaṭṭaṁ tesaṁ natthi paññāpanāya.

10.1Katame ca, bhikkhave, saṅkhārā?And what are choices?710.2Chayime, bhikkhave, cetanākāyā—There are these six classes of intention:10.3rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.intention regarding sights, sounds, smells, tastes, touches, and ideas.10.4Ime vuccanti, bhikkhave, saṅkhārā.These are called choices.10.5Phassasamudayā saṅkhārasamudayo;Choices originate from contact.10.6phassanirodhā saṅkhāranirodho.When contact ceases, choices cease.10.7Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of choices is simply this noble eightfold path …10.8sammādiṭṭhi …pe… sammāsamādhi.

11.1PTS 3.61Ye 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.11.2Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

12.1Ye 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.12.2Ye suvimuttā, te kevalino.12.3Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

13.1Katamañca, bhikkhave, viññāṇaṁ?And what is consciousness?13.2Chayime, bhikkhave, viññāṇakāyā—There are these six classes of consciousness:13.3cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.eye, ear, nose, tongue, body, and mind consciousness.13.4Idaṁ vuccati, bhikkhave, viññāṇaṁ.This is called consciousness.13.5Nāmarūpasamudayā viññāṇasamudayo;Consciousness originates from name and form.13.6nāmarūpanirodhā viññāṇanirodho.When name and form cease, consciousness ceases.13.7Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:13.8sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

14.1Ye 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.14.2Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.Those who practice well have a footing in this teaching and training.

15.1Ye 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.15.2Ye suvimuttā, te kevalino.Those who are well freed are consummate ones.15.3Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.For consummate ones, there is no cycle of rebirths to be found.”8

15.4Catutthaṁ.

Translator’s notes

  1. The aggregates lack a formal “analysis” 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).

    ↩ sn22.56:1.1

  2. Compare the “three rounds” of SN 56.11:9.1 and the “eight rounds” of AN 8.64:10.1.

    ↩ sn22.56:1.5

  3. The “principal states” (mahābhūtā) 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.

    “Derived” (upādāya) form is not explained in the suttas, but one passage indicates it includes “space” (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.

    ↩ sn22.56:3.2

  4. For the topic of “fuel” (āhāra), here primarily meaning “food”, see SN 12.11, SN 12.63, MN 9:10.2, SN 47.42.

    ↩ sn22.56:3.4

  5. Those who “have a footing” (gādhanti) are the noble individuals who are trainees. A gādha is a “ford” across a river (Rig Veda 7.60.7, 7.97.8, 10.106.9; Gopatha Brāhmaṇa 1.5.2a), a safe path on which one has a “footing” to cross the water.

    ↩ sn22.56:4.2

  6. Kevala has the root meaning of “entire”, “exclusive”. For the Jains, kevalī came to mean “one whose knowledge is entire”, i.e. an omniscient one. The Buddha used it to indicate one who has consummated the entire path.

    ↩ sn22.56:5.2

  7. Here “choices” (saṅkhārā) are explicitly defined as “intentions” (sañcetanā), a meaning that is consistent in this context and reflected in the common idiom “choices and intentions” (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 Vibhaṅga (Vb 1), but in the later systematization of the Dhammasaṅgaṇī, the saṅkhārākhandha 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.

    ↩ sn22.56:10.1

  8. For the phrase “no cycle of rebirths to be found” (vaṭṭaṁ tesaṁ natthi paññāpanāya), compare DN 15:22.6.

    ↩ sn22.56:15.3