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 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. 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.
And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling …
The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases.
The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right purpose, 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 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.
PL
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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.
EN
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 …
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.
EN
And what is perception? There are these six classes of perception:
PL
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya. Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā—
EN
perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases.
There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact.
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.
EN
And what is consciousness? There are these six classes of consciousness:
PL
Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā—
EN
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 purpose, 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 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.
PL
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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.
EN
Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.”
PL
Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti. Catutthaṁ.
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 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. 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.
And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling …
The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases.
The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right purpose, 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 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.
PL
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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.
EN
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 …
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.
EN
And what is perception? There are these six classes of perception:
PL
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya. Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā—
EN
perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases.
There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact.
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.
EN
And what is consciousness? There are these six classes of consciousness:
PL
Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā—
EN
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 purpose, 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 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.
PL
Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti. 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.
EN
Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.”
PL
Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti. Catutthaṁ.
Sutraya