Saṃyutta Nikāya
3. Khandha Vagga
22. Khandha Saṃyutta
6. Upāya Vagga
Sutta 56
Upādāna Parivatta Suttaṃ
The Bind-ups — Wrapped Up
Translated from the Pāḷi
by
Michael M. Olds
Translator's Introduction
In this sutta where it is translated:
Woodward: "And what is body ... consciousness? It is these six seats of ... ";
Bhk. Bodhi: "And what is form ... consciousness. There are these six classes of ...";
Bhk. Thanissaro: "And what is form ... consciousness? These six classes of ...",
what is being translated as "And what is ..." is "Katamāñ ca x?", and what is being translated as "seats of", "classes of", is "x-kāyā".
Normally translating "Katamāñ ca x?", as "And what is ..." does not create problems, but it should be heard in this case (and perhaps in every case for clarity) as it is in the Pāḷi:
"And what x?" (of x's, which is being spoken of here?) and "x-kāyā" (x-body), should be heard, so say I, as "embodied-form," ... emodied-consciousness".
This needs to be the case in this case because there is, at least in the case of consciousness, consciousness which is not embodied, that is, that has not come into existence, has not become identified-with by an individual and does not need to be escaped from. As currently translated this leaves us with the idea that consciousness is to be annihilated and a contradiction in the Suttas where it is clearly pointed out (see —SN 3.22.53) that freed consciousness is Nibbāna.
[1][pts][than][bodh] I HEAR TELL:
Once upon a time, The Lucky man,
Sāvatthi-town revisiting,.
There then The Lucky Man addressed the beggars, saying:
"Beggars!"
And the beggars responding "Bhante!"
The Lucky Man said this to them:
"There are these five stockpiles of bind-ups.
What five?
The form bound-up stockpile,
the sensation bound-up stockpile,
the perception bound-up stockpile,
the own-making bound-up stockpile,
the consciousness bound-up stockpile.
In so far, beggars,
as I did not directly know as they are
these five stockpiled bind-ups
wrapped up in four,
neither did I know,
from personal experience,
that unsurpassed
consummate self-awakening,
that highest self-awakeing,
to be had in this world
with its gods,
with its Mara,
with its Brahmā,
with its shamans and Brahmins,
with its gods and men.
But, beggars,
when I did directly know as they are
these five stockpiled bind-ups
wrapped up in four,
I did know,
from personal experience,
that unsurpassed
consummate self-awakening,
that highest self-awakeing,
to be had in this world
with its gods,
with its Mara,
with its Brahmā,
with its shamans and Brahmins,
with its gods and men.
■
In what four[1] wrapped up?
[1] Form directly knowing,
[2] the self-arising of form directly knowing,
[3] the ending of form directly knowing,
[4] the walk-to-walk
to the ending of form directly knowing.
[1] Sensation directly knowing,
[2] the self-arising of sensation directly knowing,
[3] the ending of sensation directly knowing,
[4] the walk-to-walk
to the ending of sensation directly knowing.
[1] Perception directly knowing,
[2] the self-arising of perception directly knowing,
[3] the ending of perception directly knowing,
[4] the walk-to-walk
to the ending of perception directly knowing.
[1] Own-making directly knowing,
[2] the self-arising of own-making directly knowing,
[3] the ending of own-making directly knowing,
[4] the walk-to-walk
to the ending of own-making directly knowing.
[1] Consciousness directly knowing,
[2] the self-arising of consciousness directly knowing,
[3] the ending of consciousness directly knowing,
[4] the walk-to-walk
to the ending of consciousness directly knowing.
§
And what, beggars, is form?
[1] The four great basics,[2]
and those things composed of
those four great basics.
This, beggars, is what is called form.
[2] Arising from food[3] form arises.
[3] Food ending, form ends.
[4] And it is this
Aristocratic Multi-dimensional High Way[1]
that is the walk-to-walk
to the ending of form,
that is:
Consummate view,
consummate principles,
consummate talk,
consummate works,
consummate lifestyle,
consummate self-control,
consummate mind
consummate serenity.
Here, beggars, any shaman or Brahman,
that in this way
directly knows form,
that in this way
directly knows the self-arising of form
that in this way
directly knows the ending of form
that in this way
directly knows the walk-to-walk
to the ending of form —
well-practicing,
has entered the path
to dispassionate ending,
well-practicing,
stands firmly in this Dhamma and Discipline.
Here, beggars, any shaman or Brahman,
that in this way
directly knows form,
that in this way
directly knows the self-arising of form
that in this way
directly knows the ending of form
that in this way
directly knows the walk-to-walk
to the ending of form —
is well freed
by bind-ups' dispassionate-ending-freedom —
well freed
is perfected
perfected,
concerning this round and round
nothing needs saying.
■
And what, beggars, is sensation?[4]
Six, beggars, are embodied sensations:
[1] Eye-contact sensation,
ear-contact sensation,
nose-contact sensation,
tongue-contact sensation,
body-contact sensation,
mind-contact sensation.
These, beggars,
are what is called sensation.
[2] Contact arising,
sensation arises.
[3] Contact ending,
sensation ends.
[4] And it is this
Aristocratic Multi-dimensional High Way
that is the walk-to-walk
to the ending of sensation,
that is:
Consummate view,
consummate principles,
consummate talk,
consummate works,
consummate lifestyle,
consummate self-cpntrol,
consummate mind
consummate serenity.
Here, beggars, any shaman or Brahman,
that in this way
directly knows sensation,
that in this way
directly knows the self-arising of sensation
that in this way
directly knows the ending of sensation
that in this way
directly knows the walk-to-walk
to the ending of sensation —
well-practicing
has entered the path
to dispassionate ending,
well-practicing,
stands firmly in this Dhamma and Discipline.
Here, beggars, any shaman or Brahman,
that in this way
directly knows sensation,
that in this way
directly knows the self-arising of sensation
that in this way
directly knows the ending of sensation
that in this way
directly knows the walk-to-walk
to the ending of sensation —
is well freed
by bind-ups' dispassionate-ending-freedom —
well freed
is perfected
perfected,
concerning this round and round
nothing needs saying.
■
And what, beggars, is perception?[5]
Six, beggars, are embodied perceptions:
[1] Perception of form,
perception of sound,
perception of scent,
perception of taste,
perception of touch,
perception of mental objects.
These, beggars,
are what is called perception.
[2] Contact arising,
perception arises.
[3] Contact ending,
perception ends.
[4] And it is this
Aristocratic Multi-dimensional High Way
that is the walk-to-walk
to the ending of perception,
that is:
Consummate view,
consummate principles,
consummate talk,
consummate works,
consummate lifestyle,
consummate self-cpntrol,
consummate mind
consummate serenity.
Here, beggars, any shaman or Brahman,
that in this way
directly knows perception,
that in this way
directly knows the self-arising of perception
that in this way
directly knows the ending of perception
that in this way
directly knows the walk-to-walk
to the ending of perception —
well-practicing
has entered the path
to dispassionate ending,
well-practicing,
stands firmly in this Dhamma and Discipline.
Here, beggars, any shaman or Brahman,
that in this way
directly knows perception,
that in this way
directly knows the self-arising of perception
that in this way
directly knows the ending of perception
that in this way
directly knows the walk-to-walk
to the ending of perception —
is well freed
by bind-ups' dispassionate-ending-freedom —
well freed
is perfected
perfected,
concerning this round and round
nothing needs saying.
■
And what, beggars, is own-making?
Six, beggars, are embodied own-makings:[6]
[1] Forms intended for one's self,
sounds intended for one's self,
scents intended for one's self,
tastes intended for one's self,
touches intended for one's self,
mental objects intended for one's self.
These, beggars,
are what is called own-making.
[2] Contact arising,[7]
own-making arises.
[3] Contact ending,
own-making ends.
[4] And it is this
Aristocratic Multi-dimensional High Way
that is the walk-to-walk
to the ending of own-making,
that is:
Consummate view,
consummate principles,
consummate talk,
consummate works,
consummate lifestyle,
consummate self-cpntrol,
consummate mind
consummate serenity.
Here, beggars, any shaman or Brahman,
that in this way
directly knows own-making,
that in this way
directly knows the self-arising of own-making
that in this way
directly knows the ending of own-making
that in this way
directly knows the walk-to-walk
to the ending of own-making —
well-practicing
has entered the path
to dispassionate ending,
well-practicing,
stands firmly in this Dhamma and Discipline.
Here, beggars, any shaman or Brahman,
that in this way
directly knows own-making,
that in this way
directly knows the self-arising of own-making
that in this way
directly knows the ending of own-making
that in this way
directly knows the walk-to-walk
to the ending of own-making —
is well freed
by bind-ups' dispassionate-ending-freedom —
well freed
is perfected
perfected,
concerning this round and round
nothing needs saying.
■
And what, beggars, is consciousness?[8]
Six, beggars, are embodied consciousnesses:
[1] Eye consciousness,
ear consciousness,
nose consciousness,
tongue consciousness,
body consciousness,
mind consciousness.
These, beggars, are what is called consciousness.
[2] Named form[9] arising,
consciousness arises.
[3] Named form ending,
consciousness ends.
[4] And it is this
Aristocratic Multi-dimensional High Way
that is the walk-to-walk
to the ending of consciousness,
that is:
Consummate view,
consummate principles,
consummate talk,
consummate works,
consummate lifestyle,
consummate self-cpntrol,
consummate mind
consummate serenity.
Here, beggars, any shaman or Brahman,
that in this way
directly knows consciousness,
that in this way
directly knows the self-arising of consciousness
that in this way
directly knows the ending of consciousness
that in this way
directly knows the walk-to-walk
to the ending of consciousness —
well-practicing
has entered the path
to dispassionate ending,
well-practicing,
stands firmly in this Dhamma and Discipline.
Here, beggars, any shaman or Brahman,
that in this way
directly knows consciousness,
that in this way
directly knows the self-arising of consciousness
that in this way
directly knows the ending of consciousness
that in this way
directly knows the walk-to-walk
to the ending of consciousness —
is well freed
by bind-ups' dispassionate-ending-freedom —
well freed
is perfected
perfected,
concerning this round and round
nothing needs saying.
[1] By name: Cattāri Ariya Saccāni,
the Four Aristocrats of Truths:
[1] This is pain.
[2] The origin of this pain is thirst.
[3] The ending of this pain is the ending of thirst.
[4] The walk-to-walk to the ending of this pain is the Aristocratic Multi-Dimensional High Way:
Sammā Diṭṭhi: Consummate view:
[1] This is all painful ugly ukky k-kha.
[2] The source of that k-kha is hunger/thirst.
[3] To end the k-kha, end the hunger/thirst.
[4] This is the way: consummate view, consummate principles, consummate talk, consummate works, consummate lifestyle, consummate self-control, consummate mind, consummate serenity, consummate detachment.
Sammā Sankappa: Consummate Principles: let it go, inflict no mental harm, inflict no physical pain.
Sammā Vaca: Consummate Talk: let go of lies, malicious speech, gossip, slander, harsh speech.
Sammā Kammanta: Consummate Works: abstain from intentional taking of life, theft, giving up ethical conduct in the pursuit of pleasure; in one's commerce, mantras, or acts of thought, speech, or body.
Sammā Ajiva: Consummate Lifestyle: consummate Lifestyle is the style or process of living in accordance with this system. Identifying an element of one's lifestyle that is clearly seen by one's self as low, harmful, detrimental to one's self or others one abandons it, lets it go, drops it, renounces it, restrains it, eradicates it.
Sammā Vayama: Consummate Self-control, restrain low conditions that are present in this visible thing, refrain from low conditions that are not yet present in this visible thing, retain high conditions that are present in this visible thing, and obtain high conditions that are not yet present in this visible thing.
Sammā Sati: Consummate Mind: Live in a body, in sensations, in the heart, and in the Dhamma, seeing bodies, sensations, the heart, and the Dhamma, as they really are, seeing how they come to be, seeing how they burn out, living above it all, without carelessness, insightful and calmed down, overcoming any hunger and thirst that may appear, downbound to nothing at all in the world.
Sammā Samādhi: Consummate Serenity: get high on the appreciation of the peace and calm of solitude, get high on getting high, get high with ease, on the sweet sensations of ease, get high off the all roun, clean clear through, bright shiny, radiance of detachment.
[2] Mahā-bhūtā. Earth (solidity, harness, resistance), Water (liquidity, adhesion, gravity), Firelight (heat, light, knowledge), Wind (motion, animation, wave-form).
[3] Āhāra. Edible food, sense contact, heart-felt intention, and consciousness. Any of the four foods together with consciousness lead on to further becoming.
[4] Vedanā. This word has three meanings in translation: The experience of the Arahant, the sense-experience of the ordinary person, and the sensation experienced by the ordinary person: either pleasant, or unpleasant, or neither-unpleasant nor pleasant. Here what is being spoken of is sensation.
[5] Saññā. Once-knowing. Almost a synonym for identification, it is the first identified knowledge of a thing: blue, red, yellow, loud, smokey, sweet, rough, interesting.
[6] Saṇkhārā. Identification with the intent to create sense-experience for the self through acts of mind, speech and body, and the identified-with object created. Personalization. Individualization. The creation of the personal world.
[7] Being much conditioned by familiarity with the Paṭicca Samuppāda, one might expect avijja or blindness here. This shows us that saṇkhārā. (own-makings) and upadana (bind-ups) are rough synonyms.
[8] Viññāṇa. Re-knowing-knowing-knowledge. Consciousness when we are speaking of individualized or sense-consciousness. The re-knowing-knowing-knowledge (knowing the known is known; freed consciousness) when speaking of Nibbāna.
[9] Nāma-rūpa. Identified objects.
