Discourse sn.22.56 - buddha.co.za

Phases of the Clinging Aggregates

At Savatthi. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.

“So long as I did not directly know as they really are the five aggregates subject to clinging in four phases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.

“And how, bhikkhus, are there four phases? I directly knew form, its origin, its cessation, and the way leading to its cessation. I directly knew feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation.

“And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view … right concentration.

“Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

“And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.

“And what, bhikkhus, is feeling? There are these six classes of feeling: 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. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … right concentration.

“Whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards feeling, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

“And whatever ascetics and brahmins, having thus directly known feeling … and the way leading to its cessation … As to those consummate ones, there is no round for describing them.

“And what, bhikkhus, is perception? There are these six classes of perception: perception of forms, perception of sounds, perception of odours, perception of tastes, perception of tactile objects, perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view … right concentration.

“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

“And what, bhikkhus, are volitional formations? There are these six classes of volition: volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. This is called volitional formations. With the arising of contact there is the arising of volitional formations. With the cessation of contact there is the cessation of volitional formations. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.

“Whatever ascetics and brahmins … … As to those consummate ones, there is no round for describing them.

“And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. With the arising of name-and-form there is the arising of consciousness. With the cessation of name-and-form there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view … right concentration.

“Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.

“And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

Perspectives

Form originates from food.
When food ceases, form ceases.
At Sāvatthī.
“Mendicants, there are these five grasping aggregates.
What five?
The grasping aggregates of form, feeling, perception, choices, and consciousness.
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.
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.

And how are there four perspectives?
I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
I directly knew feeling …
perception …
choices …
consciousness, its origin, its cessation, and the practice that leads to its cessation.
And what is form?
The four primary elements, and form derived from the four primary elements.
This is called form.
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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.
Those who practice well have a firm footing in this teaching and training.
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.
Those who are well freed are consummate ones.
For consummate ones, there is no cycle of rebirths to be found.
And what is feeling?
There are these six classes of feeling:
feeling born of contact through the eye, ear, nose, tongue, body, and mind.
This is called feeling.
Feeling originates from contact.
When contact ceases, feeling ceases.
The practice that leads to the cessation of feelings is simply this noble eightfold path …

And what is perception?
There are these six classes of perception:
perceptions of sights, sounds, smells, tastes, touches, and thoughts.
This is called perception.
Perception originates from contact.
When contact ceases, perception ceases.
The practice that leads to the cessation of perceptions is simply this noble eightfold path …

And what are choices?
There are these six classes of intention:
intention regarding sights, sounds, smells, tastes, touches, and thoughts.
These are called choices.
Choices originate from contact.
When contact ceases, choices cease.
The practice that leads to the cessation of choices is simply this noble eightfold path …

And what is consciousness?
There are these six classes of consciousness:
eye, ear, nose, tongue, body, and mind consciousness.
This is called consciousness.
Consciousness originates from name and form.
When name and form cease, consciousness ceases.
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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.
Those who practice well have a firm footing in this teaching and training.
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.
Those who are well freed are consummate ones.
For consummate ones, there is no cycle of rebirths to be found.”

sn.22.56 Saṁyutta Nikāya (Linked Discourses)

Phases of the Clinging Aggregates

Perspectives