url:: https://suttacentral.net/sn22.56/en/sujato?layout=sidebyside&script=latin Related:: [[Pancupadanakkhandha|5 Grasping Aggregates]], [[SN22.57 Sattaṭṭhānasutta]] # SN22.56 Upādānaparipavattasutta | on [[Pancupadanakkhandha|5 Grasping Aggregates]] Tags:: [[Pancupadanakkhandha|5 Grasping Aggregates]], [[Upadana|Upādāna]] > [!info] Summary > - Vilas: "This is **the most important sutta to practice from Sotapanna to Arahat** for sure" > - Definitions of the [[Pancupadanakkhandha|5 Grasping Aggregates]] > - And how they related to [[4 Noble Truths]] > - Because, the 5 aggregates is Dukkha(**"pañcupādānakkhandhā dukkhā"**)! > [!tldr] Guided meditation > - [Meditation for coming out of 5 aggregates of grasping](https://youtu.be/x9n_GI5FkNY) ([[(2022-08-18) (21-day Series) Brahma Vihara Meditation#Day 8 - Meditation for coming out of 5 aggregates of grasping|notes]]) > - Proper practice of this Sutta will leads to the experiencing of [[Nirodha]] and [[Nibbana|Nibbāna]] > - Also in the follow-up [[(2022-08-18) (21-day Series) Brahma Vihara Meditation#Day 9 - Continuing on Upādānaparipavattasutta|day]] ## Notes ### Definitions of the [[Pancupadanakkhandha|5 Grasping Aggregates]] > [!NOTE] What is [[Rupa|Rūpa]] — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/SN22.56/en/sujato)) > And what is **form**? > _Katamañca, bhikkhave, **rūpaṁ**?_ > > The **==four primary elements==**, and **==form derived from the four primary elements==**. > _Cattāro ca **==mahābhūtā==** catunnañca **==mahābhūtānaṁ upādāya rūpaṁ==.**_ > > This is called form. > _Idaṁ vuccati, bhikkhave, rūpaṁ._ ^what-is-rupa > [!NOTE] What is Vedanā — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/SN22.56/en/sujato)) > And what is **feeling**? > _Katamā ca, bhikkhave, **vedanā**?_ > > There are these **six classes of feeling:** > _**Chayime**, bhikkhave, **vedanākāyā**—_ > > feeling born of contact through the eye, ear, nose, tongue, body, and mind. > _**cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.**_ > > This is called feeling. > _Ayaṁ vuccati, bhikkhave, vedanā._ ^what-is-vedana > [!NOTE] What is Saññā — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/SN22.56/en/sujato)) > And what is **perception**? > *Katamā ca, bhikkhave, **saññā**?* > > There are these **six classes of perception**: > _**Chayime**, bhikkhave, **saññākāyā**—_ > > perceptions of sights, sounds, smells, tastes, touches, and thoughts. > _**rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.**_ > > This is called perception. > _Ayaṁ vuccati, bhikkhave, saññā._ ^what-is-sanna > [!NOTE] What is Saṅkhārā — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/SN22.56/en/sujato)) > And what are **choices**? > _Katame ca, bhikkhave, **saṅkhārā**?_ > > There are these **six classes of intention**: > _**Chayime**, bhikkhave, **cetanākāyā**—_ > > intention regarding sights, sounds, smells, tastes, touches, and thoughts. > _**rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.**_ > > These are called choices. > _Ime vuccanti, bhikkhave, saṅkhārā._ ^what-is-sankhara > [!NOTE] What is Viññāṇa — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/SN22.56/en/sujato)) > And what is **consciousness**? > _Katamañca, bhikkhave, **viññāṇaṁ**?_ > > There are these **six classes of consciousness**: > _**Chayime**, bhikkhave, **viññāṇakāyā**—_ > > eye, ear, nose, tongue, body, and mind consciousness. > _**cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.**_ > > This is called consciousness. > _Idaṁ vuccati, bhikkhave, viññāṇaṁ._ ^what-is-vinnana ### [[Samudaya|Arising]] & [[Nirodha|Cessation]] of the [[Pancupadanakkhandha|5 Grasping Aggregates]] > [!NOTE] [[Ahara|Āhāra]] -> Rūpa — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > _**Āhārasamudayā** **rūpa**samudayo;_ > **Form originates** from **food**. > > _**āhāranirodhā** **rūpanirodho**._ > When **food ceases**, **form ceases**. ^rupa-samudaya-nirodha > [!NOTE] [[Phassa]] -> Vedanā — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > _**Phassasamudayā** **vedanā**samudayo;_ > **Feeling originates** from **contact**. > > _**phassanirodhā** **vedanānirodho**._ > When **contact ceases**, **feeling ceases**. > ^vedana-samudaya-nirodha > [!NOTE] [[Phassa]] -> Saññā — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > _**Phassasamudayā** **saññā**samudayo;_ > **Perception originates** from **contact**. > > _**phassanirodhā** **saññānirodho**._ > When **contact ceases**, **perception ceases**. > ^sanna-samudaya-nirodha > [!NOTE] [[Phassa]] -> Saṅkhāra — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > _**Phassasamudayā** **saṅkhāra**samudayo;_ > **Choices originate** from **contact**. > > _**phassanirodhā** **saṅkhāranirodho**._ > When **contact ceases**, **choices cease**. > ^sankhara-samudaya-nirodha > [!NOTE] [[Namarupa|Nāmarūpa]] -> Viññāṇa — In Upādānaparipavattasutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > _**Nāmarūpasamudayā** **viññāṇa**samudayo;_ > **Consciousness originates** from **name and form**. > > _**nāmarūpanirodhā** **viññāṇanirodho**._ > When **name and form cease**, **consciousness ceases**. > ^vinnana-samudaya-nirodha ### Words Buddha used ### "abbhaññāsiṁ" > [!info] Vilas explanation > "abbhaññāsiṁ" = **Seeing it from "Another" perspective** > [!NOTE] *"abbhaññāsiṁ"* — In Sutta ([SN22.56](https://suttacentral.net/sn22.56/en/sujato)) > ... 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. > > _Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ **yathābhūtaṁ abbhaññāsiṁ**, athāhaṁ, bhikkhave, sadevake loke …pe…_ > > ... > > I **directly knew** form, its origin, its cessation, and the practice that leads to its cessation. > > _Rūpaṁ **abbhaññāsiṁ**, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;_ > > ... (feeling, perception, ...) ## Sutta (Translation by Bhikkhu Sujato) Linked Discourses 22.56 Saṁyutta Nikāya 22.56 6\. Involvement 6\. Upayavagga **Perspectives** **Upādānaparipavattasutta** - Variant: Upādānaparipavattasutta → upadānam parivaṭṭam (pts1ed) At Sāvatthī. Sāvatthinidānaṁ. “Mendicants, there are these five grasping aggregates. “Pañcime, bhikkhave, upādānakkhandhā. What five? Katame pañca? The grasping aggregates of form, feeling, perception, choices, and consciousness. Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. 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. Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 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. Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe… sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. And how are there four perspectives? Kathañca catuparivaṭṭaṁ? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ; I directly knew feeling … vedanaṁ … perception … saññaṁ … choices … saṅkhāre … consciousness, its origin, its cessation, and the practice that leads to its cessation. viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. And what is form? Katamañca, bhikkhave, rūpaṁ? The four primary elements, and form derived from the four primary elements. Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. This is called form. Idaṁ vuccati, bhikkhave, rūpaṁ. Form originates from food. Āhārasamudayā rūpasamudayo; When food ceases, form ceases. āhāranirodhā rūpanirodho. The practice that leads to the cessation of form is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi. 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 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. Those who practice well have a firm footing in this teaching and training. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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 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 who are well freed are consummate ones. Ye suvimuttā te kevalino. For consummate ones, there is no cycle of rebirths to be found. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. And what is feeling? Katamā ca, bhikkhave, vedanā? There are these six classes of feeling: Chayime, bhikkhave, vedanākāyā— feeling born of contact through the eye, ear, nose, tongue, body, and mind. cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. This is called feeling. Ayaṁ vuccati, bhikkhave, vedanā. Feeling originates from contact. Phassasamudayā vedanāsamudayo; When contact ceases, feeling ceases. phassanirodhā vedanānirodho. The practice that leads to the cessation of feelings is simply this noble eightfold path … Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 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. And what is perception? Katamā ca, bhikkhave, saññā? There are these six classes of perception: Chayime, bhikkhave, saññākāyā— perceptions of sights, sounds, smells, tastes, touches, and thoughts. rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. This is called perception. Ayaṁ vuccati, bhikkhave, saññā. Perception originates from contact. Phassasamudayā saññāsamudayo; When contact ceases, perception ceases. phassanirodhā saññānirodho. The practice that leads to the cessation of perceptions is simply this noble eightfold path … Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya. And what are choices? Katame ca, bhikkhave, saṅkhārā? There are these six classes of intention: Chayime, bhikkhave, cetanākāyā— intention regarding sights, sounds, smells, tastes, touches, and thoughts. rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. These are called choices. Ime vuccanti, bhikkhave, saṅkhārā. Choices originate from contact. Phassasamudayā saṅkhārasamudayo; When contact ceases, choices cease. phassanirodhā saṅkhāranirodho. The practice that leads to the cessation of choices is simply this noble eightfold path … Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 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. And what is consciousness? Katamañca, bhikkhave, viññāṇaṁ? There are these six classes of consciousness: Chayime, bhikkhave, viññāṇakāyā— eye, ear, nose, tongue, body, and mind consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. This is called consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Consciousness originates from name and form. Nāmarūpasamudayā viññāṇasamudayo; When name and form cease, consciousness ceases. nāmarūpanirodhā viññāṇanirodho. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi. 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 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. Those who practice well have a firm footing in this teaching and training. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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 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 who are well freed are consummate ones. Ye suvimuttā, te kevalino. For consummate ones, there is no cycle of rebirths to be found.” Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti. Catutthaṁ.