{"id":"sn22.56","title":"Rounds of the Grasping Aggregates","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn22.56","title":"Rounds of the Grasping Aggregates","units":[{"id":"sn22.56:0","sourceIds":["sn22.56:0.1","sn22.56:0.2","sn22.56:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 22.56\n6. Upayavagga\nUpādānaparipavattasutta","en":"Linked Discourses 22.56\n6. Involvement\nRounds of the Grasping Aggregates"}},{"id":"sn22.56:1","sourceIds":["sn22.56:1.1","sn22.56:1.2","sn22.56:1.3","sn22.56:1.4","sn22.56:1.5","sn22.56:1.6","sn22.56:1.7"],"kind":"text","text":{"pi":"Sāvatthinidānaṁ.\n“Pañcime, bhikkhave, upādānakkhandhā.\nKatame pañca?\nRūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.\nYāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.\nYato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…\nsadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.","en":"At Sāvatthī.\n“Mendicants, there are these five grasping aggregates.\nWhat five?\nThe grasping aggregates of form, feeling, perception, choices, and consciousness.\nAs 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.\nBut 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."}},{"id":"sn22.56:2","sourceIds":["sn22.56:2.1","sn22.56:2.2","sn22.56:2.3","sn22.56:2.4","sn22.56:2.5","sn22.56:2.6"],"kind":"text","text":{"pi":"Kathañca catuparivaṭṭaṁ?\nRūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;\nvedanaṁ …\nsaññaṁ …\nsaṅkhāre …\nviññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.","en":"And how are there four rounds?\nI directly knew form, its origin, its cessation, and the practice that leads to its cessation.\nI directly knew feeling …\nperception …\nchoices …\nconsciousness, its origin, its cessation, and the practice that leads to its cessation."}},{"id":"sn22.56:3","sourceIds":["sn22.56:3.1","sn22.56:3.2","sn22.56:3.3","sn22.56:3.4","sn22.56:3.5","sn22.56:3.6","sn22.56:3.7"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, rūpaṁ?\nCattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ.\nIdaṁ vuccati, bhikkhave, rūpaṁ.\nĀhārasamudayā rūpasamudayo;\nāhāranirodhā rūpanirodho.\nAyameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is form?\nThe four principal states, and form derived from the four principal states.\nThis is called form.\nForm originates from fuel.\nWhen fuel ceases, form ceases.\nThe practice that leads to the cessation of form is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"sn22.56:4","sourceIds":["sn22.56:4.1","sn22.56:4.2"],"kind":"text","text":{"pi":"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.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.","en":"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.\nThose who practice well have a footing in this teaching and training."}},{"id":"sn22.56:5","sourceIds":["sn22.56:5.1","sn22.56:5.2","sn22.56:5.3"],"kind":"text","text":{"pi":"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.\nYe suvimuttā te kevalino.\nYe kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.","en":"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.\nThose who are well freed are consummate ones.\nFor consummate ones, there is no cycle of rebirths to be found."}},{"id":"sn22.56:6","sourceIds":["sn22.56:6.1","sn22.56:6.2","sn22.56:6.3","sn22.56:6.4","sn22.56:6.5","sn22.56:6.6","sn22.56:6.7","sn22.56:6.8"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, vedanā?\nChayime, bhikkhave, vedanākāyā—\ncakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.\nAyaṁ vuccati, bhikkhave, vedanā.\nPhassasamudayā vedanāsamudayo;\nphassanirodhā vedanānirodho.\nAyameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is feeling?\nThere are these six classes of feeling:\nfeeling born of contact through the eye, ear, nose, tongue, body, and mind.\nThis is called feeling.\nFeeling originates from contact.\nWhen contact ceases, feeling ceases.\nThe practice that leads to the cessation of feelings is simply this noble eightfold path …"}},{"id":"sn22.56:7","sourceIds":["sn22.56:7.1","sn22.56:7.2"],"kind":"text","text":{"pi":"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.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti."}},{"id":"sn22.56:8","sourceIds":["sn22.56:8.1","sn22.56:8.2"],"kind":"text","text":{"pi":"Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe…\nvaṭṭaṁ tesaṁ natthi paññāpanāya."}},{"id":"sn22.56:9","sourceIds":["sn22.56:9.1","sn22.56:9.2","sn22.56:9.3","sn22.56:9.4","sn22.56:9.5","sn22.56:9.6","sn22.56:9.7","sn22.56:9.8","sn22.56:9.9"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, saññā?\nChayime, bhikkhave, saññākāyā—\nrūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.\nAyaṁ vuccati, bhikkhave, saññā.\nPhassasamudayā saññāsamudayo;\nphassanirodhā saññānirodho.\nAyameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi …pe…\nvaṭṭaṁ tesaṁ natthi paññāpanāya.","en":"And what is perception?\nThere are these six classes of perception:\nperceptions of sights, sounds, smells, tastes, touches, and ideas.\nThis is called perception.\nPerception originates from contact.\nWhen contact ceases, perception ceases.\nThe practice that leads to the cessation of perceptions is simply this noble eightfold path …"}},{"id":"sn22.56:10","sourceIds":["sn22.56:10.1","sn22.56:10.2","sn22.56:10.3","sn22.56:10.4","sn22.56:10.5","sn22.56:10.6","sn22.56:10.7","sn22.56:10.8"],"kind":"text","text":{"pi":"Katame ca, bhikkhave, saṅkhārā?\nChayime, bhikkhave, cetanākāyā—\nrūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.\nIme vuccanti, bhikkhave, saṅkhārā.\nPhassasamudayā saṅkhārasamudayo;\nphassanirodhā saṅkhāranirodho.\nAyameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what are choices?\nThere are these six classes of intention:\nintention regarding sights, sounds, smells, tastes, touches, and ideas.\nThese are called choices.\nChoices originate from contact.\nWhen contact ceases, choices cease.\nThe practice that leads to the cessation of choices is simply this noble eightfold path …"}},{"id":"sn22.56:11","sourceIds":["sn22.56:11.1","sn22.56:11.2"],"kind":"text","text":{"pi":"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.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti."}},{"id":"sn22.56:12","sourceIds":["sn22.56:12.1","sn22.56:12.2","sn22.56:12.3"],"kind":"text","text":{"pi":"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.\nYe suvimuttā, te kevalino.\nYe kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya."}},{"id":"sn22.56:13","sourceIds":["sn22.56:13.1","sn22.56:13.2","sn22.56:13.3","sn22.56:13.4","sn22.56:13.5","sn22.56:13.6","sn22.56:13.7","sn22.56:13.8"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, viññāṇaṁ?\nChayime, bhikkhave, viññāṇakāyā—\ncakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.\nIdaṁ vuccati, bhikkhave, viññāṇaṁ.\nNāmarūpasamudayā viññāṇasamudayo;\nnāmarūpanirodhā viññāṇanirodho.\nAyameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is consciousness?\nThere are these six classes of consciousness:\neye, ear, nose, tongue, body, and mind consciousness.\nThis is called consciousness.\nConsciousness originates from name and form.\nWhen name and form cease, consciousness ceases.\nThe practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"sn22.56:14","sourceIds":["sn22.56:14.1","sn22.56:14.2"],"kind":"text","text":{"pi":"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.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.","en":"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.\nThose who practice well have a footing in this teaching and training."}},{"id":"sn22.56:15","sourceIds":["sn22.56:15.1","sn22.56:15.2","sn22.56:15.3","sn22.56:15.4"],"kind":"text","text":{"pi":"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.\nYe suvimuttā, te kevalino.\nYe kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.\nCatutthaṁ.","en":"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.\nThose who are well freed are consummate ones.\nFor consummate ones, there is no cycle of rebirths to be found.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn22.56/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}