Upādāne bhayaṁ disvā,   Seeing the peril in grasping,  

Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
taṇhāpaccayā upādānaṁ,  
Craving is a condition for grasping.  
upādānapaccayā bhavo,  
Grasping is a condition for continued existence.  
taṇhānirodhā upādānanirodho,  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho,  
When grasping ceases, continued existence ceases.  

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:   It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:   It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:  
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.  

“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.   “Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator.  
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  
If you became a terminator because of conduct, then even someone who still has grasping could be a terminator.  
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  
If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator.  

Pañcupādānakkhandhā—  The five grasping aggregates.  
Pañcupādānakkhandhā → pañcupādānakkhandhātissa vacanīyaṁ (mr) 

Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—  When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.  

Upādāne bhayaṁ disvā,   Seeing the danger in grasping,  

nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.   They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.  
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.  
They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.  
upādānakkhayassa ca.  
and the end of grasping;  

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr)  

upādānagatametaṁ …pe…   it’s just about grasping …  

Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati:   They meditate observing rise and fall in the five grasping aggregates.  
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati— 
‘They meditate observing rise and fall in the five grasping aggregates. …  

Upādānakkhandhasutta   Grasping Aggregates  
“Pañcime, bhikkhave, upādānakkhandhā.  
“Mendicants, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
ime kho, bhikkhave, pañcupādānakkhandhā.  
These are the five grasping aggregates.  
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” 

Pañcasu upādānakkhandhesu—  The five grasping aggregates. …  

Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.   And so they meditate observing impermanence in the five grasping aggregates.  
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.  
It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies.  

taṇhāpaccayā upādānaṁ,   Craving is a condition for grasping.  
upādānapaccayā bhavo,  
Grasping is a condition for continued existence.  

Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ.   That would be grasping on my part.  
Yaṁ mamassa upādānaṁ, so mamassa vighāto.  
That would be stressful for me,  
Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:  
So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:  
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  

‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.   ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’  
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
‘When what exists is there grasping? What is a condition for grasping?’  
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
‘When craving exists there’s grasping. Craving is a condition for grasping.’  
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’  
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’  
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’  
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi:  
After some time he meditated observing rise and fall in the five grasping aggregates.  
tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.  
Meditating like this his mind was soon freed from defilements by not grasping.  

‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ.   If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’  
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.  
When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’  
‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.  
If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’  
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo.  
‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so.  
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— 
Suppose there were totally and utterly no grasping for anyone anywhere.  
kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?  
That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”  
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.  
“That’s why this is the cause, source, origin, and reason of continued existence, namely grasping.  
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.  
‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so.  
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?  
That is, craving for sights, sounds, smells, tastes, touches, and ideas. When there’s no craving at all, with the cessation of craving, would grasping still be found?”  
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.  
“That’s why this is the cause, source, origin, and reason of grasping, namely craving.  

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.   Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?  
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?  
And what is meant by ‘in brief, the five grasping aggregates are suffering’?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.  
This is what is meant by ‘in brief, the five grasping aggregates are suffering’.  

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.   A mendicant meditates observing rise and fall in the five grasping aggregates.  
Cattāri upādānāni— 
Four kinds of grasping:  
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.  
grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
kāmupādānaṁ → kāmūpādānaṁ (bj, pts1ed)  
Pañcupādānakkhandhā.  
Five grasping aggregates:  
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.  
form, feeling, perception, choices, and consciousness.  

Phasso sāsavo upādāniyo.   Contact, which is accompanied by defilements and is prone to being grasped.  
Pañcupādānakkhandhā— 
Five grasping aggregates:  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.  
form, feeling, perception, choices, and consciousness.  
Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:  
Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— 
Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …  
Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?  
But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?  
Cattārimāni, āvuso, upādānāni— 
There are these four kinds of grasping.  
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.  
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ— 
Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.   Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?  
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.  

‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?   ‘Is it for those who grasp or those who don’t grasp?’  
‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.  
‘It’s for those who don’t grasp.’  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;  
There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;  
There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.  
Cattārimāni, bhikkhave, upādānāni.  
There are these four kinds of grasping.  
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.  
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.  
There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping.  
Te na sammā sabbupādānapariññaṁ paññapenti— 
But they don’t correctly describe the complete understanding of all kinds of grasping.  
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.  
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;  
That’s why they claim to propound the complete understanding of all kinds of grasping,  
te na sammā sabbupādānapariññaṁ paññapenti— 
but they don’t really.  
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
 
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.  
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,  
Te na sammā sabbupādānapariññaṁ paññapenti— 
but they don’t really.  
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.  
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;  
That’s why they claim to propound the complete understanding of all kinds of grasping,  
te na sammā sabbupādānapariññaṁ paññapenti— 
but they don’t really.  
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
 
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.  
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,  
Te na sammā sabbupādānapariññaṁ paññapenti— 
but they don’t really.  
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.  
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;  
That’s why they claim to propound the complete understanding of all kinds of grasping,  
te na sammā sabbupādānapariññaṁ paññapenti— 
but they don’t really.  
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.  
 
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti— 
The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping.  
kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.  
He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
What is the source, origin, birthplace, and inception of these four kinds of grasping?  
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.  
Craving.  
Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.  
When that mendicant has given up ignorance and given rise to knowledge, they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.  

Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.   It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.  
Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?  
But do you see any such doctrine of self?”  
Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.  
I also can’t see any such doctrine of self.  

‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—  ‘Tortoise’ is a term for the five grasping aggregates, that is:  
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.  
form, feeling, perception, choices, and consciousness.  
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;  
‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …  

“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.   “If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping.  
Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
If the Buddha had declared purification of mind …  
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
purification of view …  
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
purification through overcoming doubt …  
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
purification of knowledge and vision of what is the path and what is not the path …  
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
purification of knowledge and vision of the practice …  
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping.  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame cāvuso, pañcupādānakkhandhā?  
And what are the five grasping aggregates?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Katamo cāvuso, rūpupādānakkhandho?  
And what is the grasping aggregate of form?  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.  
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.  
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.  
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.  
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.  
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.  
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.  
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.  
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’  

taṇhāpaccayā upādānaṁ,   Craving is a condition for grasping.  
upādānapaccayā bhavo,  
Grasping is a condition for continued existence.  
“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;  
 
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?  
 
“Upādānapaccayā, bhante, bhavo;  
 
upādānapaccayā bhavo”ti.  
 
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?  
 
“Taṇhāpaccayā, bhante, upādānaṁ;  
 
taṇhāpaccayā upādānan”ti.  
 
taṇhāpaccayā upādānaṁ,  
Craving is a condition for grasping.  
upādānapaccayā bhavo,  
Grasping is a condition for continued existence.  
taṇhānirodhā upādānanirodho,  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho,  
When grasping ceases, continued existence ceases.  
“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;  
 
upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?  
 
“Upādānanirodhā, bhante, bhavanirodho;  
 
upādānanirodhā bhavanirodho”ti.  
 
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;  
 
taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?  
 
“Taṇhānirodhā, bhante, upādānanirodho;  
 
taṇhānirodhā upādānanirodho”ti.  
 
taṇhānirodhā upādānanirodho,  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho,  
When grasping ceases, continued existence ceases.  
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  

“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā,   “Visākha, the Buddha said that these five grasping aggregates are substantial reality.  
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.  
The Buddha said that these five grasping aggregates are substantial reality.”  
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?  
“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.  
“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another.  
Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.  
The desire and greed for the five grasping aggregates is the grasping there.”  

‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.   there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping.  
‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.  
there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’  

‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti.   ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”  
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.  
“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.”  

tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;   is close to greed, bondage, approving, attachment, and grasping.  
tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.  
is far from greed, bondage, approving, attachment, and grasping.”  
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;  
Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping.  
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.  
Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping.  

Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;   And as soon as your vision arises you might give up desire for the five grasping aggregates.  
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti;  
My grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti;  
When my grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  

Sīhova anupādāno,   by not grasping, like a lion,  

yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?   Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”  
“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti.  
“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.”  
“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā.  
“But it isn’t possible, except by psychic power.  
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca.  
Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.  
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.  
Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.  

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.   And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.  
Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.  
And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.  
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.  
They regard themselves like this: ‘I am at peace; I am extinguished; I am free of grasping.’  
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;  
They regard themselves like this: ‘I am at peace; I am extinguished; I am free of grasping.’  
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.  
‘I am at peace; I am extinguished; I am free of grasping,’ that’s also said to be grasping on their part.  

Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ.   Their consciousness relies on that and grasps it.  
Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.  
A mendicant with grasping does not become extinguished.”  
“Upādānaseṭṭhaṁ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?  
“Sir, it seems that mendicant is grasping the best thing to grasp!”  
“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.  
“Indeed, Ānanda.  
Upādānaseṭṭhañhetaṁ, ānanda, yadidaṁ— 
For the best thing to grasp is  
Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.  
So their consciousness doesn’t rely on that and grasp it.  
Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.  
A mendicant free of grasping becomes extinguished.”  

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—  “Sir, are these the five grasping aggregates:  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?  
form, feeling, perception, choices, and consciousness?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ— 
“Yes, they are,” replied the Buddha.  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.  
 
“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  
“But sir, what is the root of these five grasping aggregates?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.  
“These five grasping aggregates are rooted in desire.”  
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?  
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.  
“Neither.  
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.  
Rather, the desire and greed for them is the grasping there.”  
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?  
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”  
Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.  
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”  

‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.   ‘Reverend, these five grasping aggregates have been rightly explained by the Buddha.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
That is: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.  
These are the five grasping aggregates that have been rightly explained by the Buddha.  
Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?  
How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’  
‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form.  
upāyūpādānā → upayūpādānā (bj, mr); upādāyupādānā (sya-all); upāyupādānā (pts1ed) | virāgunaṁ → virāgaṁ (bj, pts1ed); virāgutaṁ (ṭīkā)  
Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti.  
That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’  

taṇhāpaccayā upādānaṁ,   Craving is a condition for grasping.  
upādānapaccayā bhavo,  
Grasping is a condition for continued existence.  
taṇhānirodhā upādānanirodho,  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho,  
When grasping ceases, continued existence ceases.  

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:   A mendicant should meditate observing rise and fall in these five grasping aggregates:  
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.  
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.  
‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.  
‘I have given up the conceit “I am” regarding the five grasping aggregates.’  

Upādāne bhayaṁ disvā,   Seeing the danger in grasping,  

Kathañcāvuso, anupādānā aparitassanā hoti?   And how are they not anxious because of grasping?  

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.   And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
anupahārā → anupāhārā (bj, pts1ed); anupādānā (si, mr)  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?  
And what is ‘in brief, the five grasping aggregates are suffering’?  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.  
This is called ‘in brief, the five grasping aggregates are suffering.’  

Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.   Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.  
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.  
Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.  
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.  
Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future.  
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ,  
You should say: ‘The five grasping aggregates.’  
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is: form, feeling, perception, choices, and consciousness.  
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.  
 
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— 
 
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
 

‘pariññātā nu kho me pañcupādānakkhandhā’ti?   ‘Have I completely understood the five grasping aggregates?’  
‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṁ upādānakkhandhānaṁ pariññāya vāyamitabbaṁ.  
they have not completely understood them, they should make an effort to do so.  
‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
they have completely understood them, they should meditate with rapture and joy, training day and night in skillful qualities.  

Laddhā hi so upādānaṁ,   For once it gets fuel  

Tena kho pana samayena bhagavā pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.   Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates.  
“ayaṁ kho samaṇo gotamo pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates.  

taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  

taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Katamañca, bhikkhave, upādānaṁ?  
And what is grasping?  
Cattārimāni, bhikkhave, upādānāni— 
There are these four kinds of grasping.  
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.  
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
Idaṁ vuccati, bhikkhave, upādānaṁ.  
This is called grasping.  

‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.   ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’  
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
‘When what exists is there grasping? What is a condition for grasping?’  
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
‘When craving exists there’s grasping. Craving is a condition for grasping.’  
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’  
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’  
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’  

upādānaṁ …   grasping …  
upādānaṁ …  
grasping …  

‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.   ‘Feeling is a condition for craving. Craving is a condition for grasping.’”  
‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.  
‘What is a condition for grasping?’  
‘taṇhāpaccayā upādānaṁ;  
‘Craving is a condition for grasping.  
upādānapaccayā bhavo’ti …pe…  
Grasping is a condition for continued existence.’ …  
taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  

upādānaṁ …   grasping …  
upādānaṁ …  
grasping …  

upādānaṁ …   grasping …  
upādānaṁ …  
grasping …  

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.   The world is for the most part shackled by attraction, grasping, and insisting.  
Upayupādānābhinivesavinibandho → upāyupādānābhinivesavinibaddho (bj); upāyupādānābhinivesavinibandho (sya-all, km, pts1ed, pts2ed) 
Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.  
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’,  

upādānassa ce bhikkhu …   grasping …  

upādānapaccayā, bhikkhave, bhavo …   Grasping is a condition for continued existence …  
taṇhāpaccayā, bhikkhave, upādānaṁ …  
Craving is a condition for grasping …  
Upādānaṁ bhikkhave …pe…  
Grasping …  

‘Upādānan’tissa vacanīyaṁ.   You should say: ‘Grasping.’  
Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.  
I say that grasping has a vital condition.  
Kā ca, bhikkhave, upādānassa upanisā?  
And what is it?  
taṇhūpanisaṁ upādānaṁ,  
Craving is a vital condition for grasping.  
upādānūpaniso bhavo,  
Grasping is a vital condition for continued existence.  
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.  
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” 

‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.   ‘Grasping is the source of continued existence.’  
upādānaṁ panāvuso …pe…  
‘What is the source of grasping?’ …  
taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  

katamañca, bhikkhave, upādānaṁ …   And what is grasping? …  

upādānaṁ pajānāti …   grasping …  
katamañca, bhikkhave, upādānaṁ …  
And what is grasping? …  
upādānaṁ …  
grasping …  

upādānaṁ …   grasping …  
upādānaṁ …  
grasping …  

upādānaṁ …   grasping …  
upādānaṁ …  
grasping …  

‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.   ‘Grasping is the source of continued existence.’  
‘upādānaṁ panāvuso …pe…  
‘What is the source of grasping?’ …  
‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti.  
‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’  

upādāne ñāṇaṁ, upādānasamudaye ñāṇaṁ, upādānanirodhe ñāṇaṁ, upādānanirodhagāminiyā paṭipadāya ñāṇaṁ;   Knowledge of grasping …  
katamañca, bhikkhave, upādānaṁ …  
And what is grasping? …  

upādānapaccayā bhavoti ñāṇaṁ …    
taṇhāpaccayā upādānanti ñāṇaṁ …  
 

‘upādānapaccayā bhavo’ti …pe…   ‘Grasping is a condition for continued existence.’ …  
‘taṇhāpaccayā upādānanti …  
‘Craving is a condition for grasping.’ …  
katamaṁ upādānaṁ …  
‘What is grasping …’  

katamaṁ upādānaṁ …   ‘What is grasping …’  
katamaṁ upādānaṁ …  
‘What is grasping …’  

upādānaṁ …   grasping …  

Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;   When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  

taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  

taṇhāpaccayā upādānaṁ …pe…   Craving is a condition for grasping. …  
taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
taṇhāya sati upādānaṁ hoti;  
When craving exists grasping comes to be.  
upādāne sati bhavo hoti;  
When grasping exists continued existence comes to be.  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
taṇhāya sati upādānaṁ hoti;  
When craving exists grasping comes to be.  
upādāne sati bhavo hoti;  
When grasping exists continued existence comes to be.  
upādānaṁ …  
 

upādānaṁ panidaṁ kiṁnidānaṁ …   ‘But what is the source of this grasping? …’ …  
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?  
“And when there’s no craving at all, would grasping still be found?”  
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.  
“And when there’s no grasping at all, would continued existence still be found?”  

Upādānasutta   Grasping  
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.  
Fueled and sustained by that, the bonfire would burn for a long time.  
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  
As the original fuel is used up and no more is added, the bonfire would be extinguished due to lack of fuel.  
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,  
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  

Taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.  
Fueled and sustained by that, the oil lamp would burn for a long time.  
Taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  
As the original fuel is used up and no more is added, the oil lamp would be extinguished due to lack of fuel.  
Taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  

Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.   Fueled and sustained by that, the oil lamp would burn for a long time.  
Taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.  
As the original fuel is used up and no more is added, the oil lamp would be extinguished due to lack of fuel.  
Taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  

“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.   “There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo …pe…  
Grasping is a condition for continued existence. …  
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
Fueled and sustained by that, the great tree would stand for a long time.  
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  

Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.   Fueled and sustained by that, the great tree would stand for a long time.  
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  

Taṇhāpaccayā upādānaṁ …pe…   Craving is a condition for grasping. …  
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.  
Fueled and sustained in this way the sapling would grow, increase, and mature.  
Taṇhāpaccayā upādānaṁ …pe…  
Craving is a condition for grasping. …  
Taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  
Taṇhānirodhā upādānanirodho …pe…  
When craving ceases, grasping ceases. …  

Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.   Fueled and sustained by that, the great tree would stand for a long time.  

Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.   There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
Fueled and sustained by that, the great tree would stand for a long time.  
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.  
Taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo …pe…  
Grasping is a condition for continued existence. …  
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.  
Taṇhānirodhā upādānanirodho;  
When craving ceases, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Parivīmaṁsanupādānaṁ,  
 

upādānaṁ hoti …   grasping …  
upādānaṁ na hoti …  
grasping …  
upādānaṁ abbhaññāsiṁ …  
grasping …  

sayaṅkataṁ upādānaṁ …   “Is grasping made by oneself? …” …  
upādānassa ce …  
grasping …  

upādānapaccayā bhavoti …   grasping is a condition for continued existence …  
taṇhāpaccayā upādānanti …  
craving is a condition for grasping …  
upādānanirodhā bhavanirodhoti …  
when grasping ceases, continued existence ceases …  
taṇhānirodhā upādānanirodhoti …  
when craving ceases, grasping ceases …  

Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.   In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.  
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.  
In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” 

“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?   “Do you see that grasping is a condition for continued existence?”  
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?  
“Do you see that craving is a condition for grasping?”  
“Upādānanirodhā bhavanirodhoti …  
“Do you see that when grasping ceases continued existence ceases …  
taṇhānirodhā upādānanirodhoti …  
when craving ceases, grasping ceases …  

“Upādānaṁ nappajānanti …pe….   “… grasping …”  

“Upādānaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….   “… grasping …”  

Upādānakkhayārāmaṁ,   Rejoicing in the ending of grasping,  

Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.   The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.  
nandī → nandi (bj, sya-all, km, pts1ed) | upayupādānā → upāyupādānā (sya-all, km, pts1ed) | anabhāvaṅkatā → anabhāvakatā (bj, pts1ed)  
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.  

“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.   “Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.  
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.  
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.  

Yā rūpe nandī tadupādānaṁ.   Relishing forms is grasping.  
Tassupādānapaccayā bhavo;  
Their grasping is a condition for continued existence.  
Yā viññāṇe nandī tadupādānaṁ.  
Relishing consciousness is grasping.  
Tassupādānapaccayā bhavo;  
Their grasping is a condition for continued existence.  
Tassa nandīnirodhā upādānanirodho;  
When that relishing ceases, grasping ceases.  
upādānanirodhā bhavanirodho …pe…  
When grasping ceases, continued existence ceases. …  
Tassa nandīnirodhā upādānanirodho;  
 
upādānanirodhā bhavanirodho …pe…  
 
Tassa nandīnirodhā upādānanirodho;  
 
upādānanirodhā bhavanirodho …pe…  
 
Tassa nandīnirodhā upādānanirodho …pe…  
When that relishing ceases, grasping ceases. …  

Pañcupādānakkhandhā tissa vacanīyaṁ.   The five grasping aggregates, it should be said.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, 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.  
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ;  
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, 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.  

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe…   As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …  

Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu;   As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.  
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu;  
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.   “Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.  

“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.   “Mendicants, I will teach you the five aggregates and the five grasping aggregates.  
Katame ca, bhikkhave, pañcupādānakkhandhā?  
And what are the five grasping aggregates?  
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho.  
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping.  
Yā kāci vedanā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati vedanupādānakkhandho.  
Any kind of feeling at all …  
Yā kāci saññā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati saññupādānakkhandho.  
Any kind of perception at all …  
Ye keci saṅkhārā …pe… sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho.  
Any kind of choices at all …  
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.  
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.  
These are called the five grasping aggregates.” 

Upādānaparipavattasutta   Perspectives  
Upādānaparipavattasutta → upadānam parivaṭṭam (pts1ed) 
“Pañcime, bhikkhave, upādānakkhandhā.  
“Mendicants, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  
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.  
Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe…  
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.  

Upādānaparivattaṁ;    

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.   “Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.  

Tassa me assa upādānapaccayā bhavo;   That grasping of mine would be a condition for continued existence.  

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—  “Sir, are these the five grasping aggregates, that is:  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.  
form, feeling, perception, choices, and consciousness?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā;  
“Yes, they are,” replied the Buddha.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.  
 
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  
“But sir, what is the root of these five grasping aggregates?”  
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…  
“These five grasping aggregates are rooted in desire.” …  
taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?  
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”  
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.  
“Neither. Rather, the desire and greed for them is the grasping there.”  
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?  
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”  
Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?  
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”  

Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.   And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.  
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.  
And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”  

pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—  these five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?  
Do you regard anything among these five grasping aggregates as self or as belonging to self?’”  
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
 
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
 
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti?  
 
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
“These five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.  
I do not regard anything among these five grasping aggregates as self or as belonging to self.”  
‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
 
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
 
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti.  
 
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
these five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati.  
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,  
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
 
rūpupādānakkhandho …pe… viññāṇupādānakkhandho;  
 
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti.  
 
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
“These five grasping aggregates have been taught by the Buddha, that is:  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;  
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended.  
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”  
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— 
 
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
 
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;  
 
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.  
 
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.  
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.  
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.  
Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.  
Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.  
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati— 
After some time they meditate observing rise and fall in the five grasping aggregates.  
Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchati.  
As they do so, that lingering residue is eradicated.  
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.  
In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.  
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.  
After some time they meditate observing rise and fall in the five grasping aggregates.  
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchatī”ti.  
As they do so, that lingering residue is eradicated.”  

Paritassanā upādānaṁ uppajjati;   Anxiety and grasping arise.  
Paritassanā upādānaṁ uppajjati;  
 
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena  
The world is for the most part shackled by attraction, grasping, and insisting.  
taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti.  
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion “my self”,  

So gacchati cepi ime pañcupādānakkhandhe upagacchati;   When walking, they walk right beside the five grasping aggregates.  
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati;  
When standing …  
nisīdati cepi ime pañcupādānakkhandhe upanisīdati;  
sitting …  
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.  
lying down, they lie down right beside the five grasping aggregates.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— 
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

“Pañcime, bhikkhave, upādānakkhandhā.   “Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.  
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.   “Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  

Upādāniyasutta   Things Prone To Being Grasped  
Upādāniyasutta → upādānam (pts1ed) 
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.  
“Mendicants, I will teach you the things that are prone to being grasped, and the grasping.  
Katame ca, bhikkhave, upādāniyā dhammā, katamaṁ upādānaṁ?  
What are the things that are prone to being grasped? And what is the grasping?  
Rūpaṁ, bhikkhave, upādāniyo dhammo,  
Form is something that’s prone to being grasped.  
yo tattha chandarāgo, taṁ tattha upādānaṁ.  
The desire and greed for it is the grasping.  
viññāṇaṁ upādāniyo dhammo;  
Consciousness is something that’s prone to being grasped.  
yo tattha chandarāgo, taṁ tattha upādānaṁ.  
The desire and greed for it is the grasping.  
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti.  
These are called the things that are prone to being grasped, and this is the grasping.” 

“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.   “Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.  
It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”  
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.  
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.”  
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.  
It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.”  
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.  
It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.”  
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
“Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.   “A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.  
It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”  
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā.  
“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self.  
Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe…  
It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” …  
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.  
“Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

Saṁyojanaṁ upādānaṁ,   " 

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—  “Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— 

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti;  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape.  
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti;  
There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape.  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape,  

“pañcime, rādha, upādānakkhandhā.   “Rādha, there are these five grasping aggregates.  
Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.   “Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
You should give up any desire, greed, relishing, and craving for feeling …  
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
choices …  
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  

Sabbupādānapariññāsutta   The Complete Understanding of All Grasping  
Sabbupādānapariññāsutta → sabbūpādānapariññāsuttaṁ (bj); tathāuparipi pariññā (pts1ed)  
“Sabbupādānapariññāya vo, bhikkhave, dhammaṁ desessāmi.  
“Mendicants, I will teach you the principle for the complete understanding of all grasping.  
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?  
And what is the principle for the complete understanding of all grasping?  
sabbupādānapariññāya → sabbūpādānapariññāya (bj)  
Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.  
Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’  
Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.  
Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’  
Ayaṁ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.  
This is the principle for the complete understanding of all grasping.” 

Paṭhamasabbupādānapariyādānasutta   The Depletion of All Fuel (1st)  
Paṭhamasabbupādānapariyādānasutta → pariyādinnaṁ 1 (pts1ed)  
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.  
“Mendicants, I will teach you the principle for depleting all fuel.  
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?  
And what is the principle for depleting all fuel?  
Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti …pe…  
Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’  
Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti.  
Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’  
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.  
This is the principle for depleting all fuel.” 

Dutiyasabbupādānapariyādānasutta   The Depletion of All Fuel (2nd)  
Dutiyasabbupādānapariyādānasutta → pariyādinnaṁ 2 (pts1ed) 
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.  
“Mendicants, I will teach you the principle for depleting all fuel.  
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?  
And what is the principle for depleting all fuel?  
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.  
This is the principle for depleting all fuel.”  

Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;   When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  

taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā …pe…  
When grasping ceases …  

Upādāniyasutta   Things Prone to Being Grasped  
Upādāniyasutta → upādanasuttaṁ (bj); upādānaṁ (pts1ed) 
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.  
“Mendicants, I will teach you the things that are prone to being grasped, and the grasping.  
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ?  
What are the things that are prone to being grasped? And what is the grasping?  
Cakkhuṁ, bhikkhave, upādāniyo dhammo.  
The eye is something that’s prone to being grasped.  
Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe…  
The desire and greed for it is the grasping.  
jivhā upādāniyo dhammo …pe…  
The ear … nose … tongue … body …  
mano upādāniyo dhammo.  
mind is something that’s prone to being grasped.  
Yo tattha chandarāgo, taṁ tattha upādānaṁ.  
The desire and greed for it is the grasping.  
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti.  
These are called the things that are prone to being grasped, and this is the grasping.” 

taṇhāpaccayā upādānaṁ;   Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
taṇhāpaccayā upādānaṁ;  
Craving is a condition for grasping.  
upādānapaccayā bhavo;  
Grasping is a condition for continued existence.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā bhavanirodho;  
When grasping ceases, continued existence ceases.  
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;  
When that craving fades away and ceases with nothing left over, grasping ceases.  
upādānanirodhā …pe…  
When grasping ceases …  
Saṁyojanaṁ upādānaṁ,  
" 

Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.   their consciousness relies on that and grasps it.  
Saupādāno, devānaminda, bhikkhu no parinibbāyati …pe….  
A mendicant with grasping does not become extinguished.  
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.  
their consciousness relies on that and grasps it.  
Saupādāno, devānaminda, bhikkhu no parinibbāyati.  
A mendicant with grasping does not become extinguished.  
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ.  
their consciousness doesn’t rely on that and grasp it.  
Anupādāno, devānaminda, bhikkhu parinibbāyati …pe….  
A mendicant free of grasping becomes extinguished.  
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ.  
their consciousness doesn’t rely on that and grasp it.  
Anupādāno, devānaminda, bhikkhu parinibbāyati.  
A mendicant free of grasping becomes extinguished.  

Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.   their consciousness relies on that and grasps it.  
Saupādāno, pañcasikha, bhikkhu no parinibbāyati.  
A mendicant with grasping does not become extinguished.  
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ.  
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.  
Anupādāno, pañcasikha, bhikkhu parinibbāyati.  
A mendicant free of grasping becomes extinguished.  

Upādāniyadhammasutta   Things Prone to Being Grasped  
Upādāniyadhammasutta → upādanasuttaṁ (bj); upādānaṁ (pts1ed) 
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.  
“Mendicants, I will teach you the things that are prone to being grasped, and the grasping.  
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ?  
What are the things that are prone to being grasped? And what is the grasping?  
Ime vuccanti, bhikkhave, upādāniyā dhammā.  
These are called the things that are prone to being grasped.  
Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe…  
The desire and greed for them is the grasping.  
Ime vuccanti, bhikkhave, upādāniyā dhammā.  
These are called the things that are prone to being grasped.  
Yo tattha chandarāgo taṁ tattha upādānan”ti.  
The desire and greed for them is the grasping.”  
Saṁyojanaṁ upādānaṁ,  
" 

Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.   If a mendicant approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.  
Saupādāno, gahapati, bhikkhu no parinibbāyati …pe…  
A mendicant with grasping does not become extinguished.  
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.  
If a mendicant approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.  
Saupādāno, gahapati, bhikkhu no parinibbāyati.  
A mendicant with grasping does not become extinguished.  
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ.  
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.  
Anupādāno, gahapati, bhikkhu parinibbāyati …pe…  
A mendicant free of grasping becomes extinguished.  
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ.  
If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.  
Anupādāno, gahapati, bhikkhu parinibbāyati.  
A mendicant free of grasping becomes extinguished.  

Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.   their consciousness relies on that and grasps it.  
Saupādāno, gahapati, bhikkhu no parinibbāyati …pe…  
A mendicant with grasping does not become extinguished.  
Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ.  
their consciousness relies on that and grasps it.  
Saupādāno, gahapati, bhikkhu no parinibbāyati.  
A mendicant with grasping does not become extinguished.  
Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ.  
their consciousness doesn’t rely on that and grasp it.  
Anupādāno, gahapati, bhikkhu parinibbāyati …pe…  
A mendicant free of grasping becomes extinguished.  
Tassa taṁ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ.  
their consciousness doesn’t rely on that and grasp it.  
Anupādāno, gahapati, bhikkhu parinibbāyati.  
A mendicant free of grasping becomes extinguished.  

Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—  ‘Five deadly enemies’ is a term for the five grasping aggregates, that is:  
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.  
form, feeling, perception, choices, and consciousness.  

“Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.   “When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”  
‘yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ …pe…  
 

Upādānapañhāsutta   A Question About Grasping  
“‘Upādānaṁ, upādānan’ti, āvuso sāriputta, vuccati.  
“Reverend Sāriputta, they speak of this thing called ‘grasping’.  
Katamaṁ nu kho, āvuso, upādānan”ti?  
What is grasping?”  
“Cattārimāni, āvuso, upādānāni.  
“Reverend, there are these four kinds of grasping.  
Kāmupādānaṁ, diṭṭhupādānaṁ sīlabbatupādānaṁ, attavādupādānaṁ— 
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
imāni kho, āvuso, cattāri upādānānī”ti.  
These are the four kinds of grasping.”  
“Atthi panāvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti?  
“But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?”  
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti.  
“There is.” …  
“Katamo panāvuso, maggo katamā paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti?  
 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ upādānānaṁ pahānāya, seyyathidaṁ— 
 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti.  
 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ upādānānaṁ pahānāya.  
 

“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—  “Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is,  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
form, feeling, perception, choices, and consciousness.  
Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.  
The Buddha said that these five grasping aggregates are substantial reality.”  

Taṇhā oghā upādānaṁ,    

Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…   If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ …  
Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ …  

Saupādānassa khvāhaṁ, vaccha, upapattiṁ paññāpemi no anupādānassa.   I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.  
Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno;  
It’s like a fire which only burns with fuel, not without fuel.  
evameva khvāhaṁ, vaccha, saupādānassa upapattiṁ paññāpemi, no anupādānassā”ti.  
In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”  
“Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?  
“But when a flame is blown away by the wind, what does Master Gotama say is its fuel then?”  
Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti.  
For the wind is its fuel then.”  
“Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?  
“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Master Gotama say is their fuel then?”  
Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti.  
For craving is their fuel then.” 

Pañcupādānakkhandhātissa vacanīyaṁ.   It should be said: the five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is: form, feeling, perception, choices, and consciousness.  

Upādānasutta   Grasping  
“Cattārimāni, bhikkhave, upādānāni.  
“Mendicants, there are these four kinds of grasping.  
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ— 
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.  
imāni kho, bhikkhave, cattāri upādānāni.  
These are the four kinds of grasping.  
Imesaṁ kho, bhikkhave, catunnaṁ upādānānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.  
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.” 

Upādānakkhandhasutta   Grasping Aggregates  
Upādānakkhandhasutta → khandhā (pts1ed) 
“Pañcime, bhikkhave, upādānakkhandhā.  
“Mendicants, there are these five grasping aggregates.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
The grasping aggregates of form, feeling, perception, choices, and consciousness.  
Ime kho, bhikkhave, pañcupādānakkhandhā.  
These are the five grasping aggregates.  
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.  
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five grasping aggregates.” 

Ogho yogo upādānaṁ,    

So khvāhaṁ, bhante, suññāgāragato imesaṁ pañcupādānakkhandhānaṁ ukkujjāvakujjaṁ samparivattento ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.   Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  

Ogho yogo upādānaṁ,    

Ogho yogo upādānaṁ,    

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

Ogho yogo upādānaṁ,   Floods, yokes, grasping,  

jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
pañcupādānakkhandhā → pañcupādānakkhandhāpi (pts1ed, mr)  

‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—  You should say: ‘The five grasping aggregates’.  
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is: form, feeling, perception, choices, and consciousness.