Rupa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood

Rupa, vedanā, saññā, saṅkhāra, and viññāṇa are commonly referred to as the “five aggregates” or pañcakkhandha. However, almost all the suttās discuss them as pañcupādānakkhandha or the “five grasping aggregates.” Furthermore, all five entities in pañcupādānakkhandha arise in the mind in every sensory experience.

June 6, 2025

Introduction

1. It is easy to assume that rupa, vedanā, saññā, saṅkhāra, and viññāṇa are the pañcakkhandha or the “five aggregates” and that attachment to those gives rise to pañcupādānakkhandha or the “five grasping aggregates.” 

  • I may have also indicated that in my old posts; I intend to revise them, but it will take some time. As discussed in recent posts (within the past two to three years), I have explained that undefiled pañcakkhandha NEVER arises in anyone below the Arahant stage. 
  • By definition, a mind with pure, undefiled rupa, vedanā, saññā, saṅkhāra, and viññāṇa is a pabhassara mind that will not attach to anything in this world; on the other hand, a contaminated mind is a pabhasara mind (with one “s“) that is always prone to attachment. See “Uncovering the Suffering-Free (Pabhassara) Mind.”
Kammic Energy Is Produced by a Defiled Mind

2. A sensory experience is at the heart of Buddha’s teachings. Our future depends on how we respond to sensory experiences.

  • If we attach to a sensory experience and engage in akusala kamma (with rāga, dosa, and/or moha), that “defiled mindset” generates kammic energy. That kammic energy dissipates only over long times, lasting for billions of years. As we accumulate kammic energies, they can bring their results (vipāka) not only during lives but can also give rise to future rebirths. It is essential to understand the above statements, as they form the basic foundation of the Buddha’s teachings. 
  • A sensory process begins when the mind experiences an external stimulus, such as sight, sound, taste, odor, or touch. Additionally, memories of past events may also come to mind. These initiate “rupa” seen by the mind, and vedanā, saññā, saṅkhāra, and viññāṇa are the response to those “rupa.”
  • All of the five entities (rupa, vedanā, saññā, saṅkhāra, and viññāṇa) refer to “mental entities.” They all (including rupa) arise in the mind. Let us discuss that first.
Rupa – Mind’s Version of the “External Rupa“

3. The mind automatically prepares its version of the external stimulus. This is the second critical point. This “mental image” of the external stimulus is based on the (distorted) saññā associated with each realm. That saññā arises automatically and at the very beginning of the sensory experience (called the “dhātu” stage) even before the “purāna kamma” stage; it is “distorted” automatically (based on the unbroken saṁyojana and the specific realm), and an average human (puthujjana) is not aware of it. One becomes a “sandiṭṭhiko” when one understands that. See “Sandiṭṭhiko – What Does It Mean?“

  • Thus, in the suttās, “rupa” refers to this “mind-made version” and not the “external rupa.”
  • As we have discussed, this “rupa” is actually not a “single image” (as in taking a picture), but is extracted from one’s past experiences and is a part of the “rupa aggregate” or the “rupakkhandha.” Since a puthujjana‘s mind always attaches to it, it is called “rupaupādānakkhandha.”
  • Therefore, what arises in the mind upon experiencing an “external rupa” is rupaupādānakkhandha, which incorporates the mind’s previous interactions with similar rupa.
  • See #2 of “Attato Samanupassati” and Sotapanna Stage” and the links referred to in that post for details.
Rupa Nirodha – What Does It Mean?

4. Thus, it is necessary to understand that the mind does not see an actual representation of the “external rupa” EVER for a puthujjana or even an Arahant. Even a living Arahant sees only a “distorted version” of the “external rupa.” That is because the physical body (with which the Arahant was born) has been designed by Paṭicca Samuppāda to generate that “distorted version” of the “external rupa.” Those who like to investigate that mechanism can read “Buddhist Worldview – Introduction” and  “Mind-Pleasing Things” in the World Arise via Paṭicca Samuppāda.”

  • The only and critical difference is that the mind of an Arahant WILL NOT attach to that “distorted rupa” which is a “false representation of the external rupa.” A goal in the Noble Eightfold Path is “rupa nirodha,” which is often mistranslated as “cessation of form,” implying that the “external rupa ceases to exist.” 
  • However, when a person attains Arahanthood, nothing happens to “external rupa”; i.e., they do not cease to exist. “Rupa nirodha” happens in the mind!
  • The only thing that happens is that the mind of an Arahant is not to be “fooled by that mind-made rupa.” See “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).” As far as Arahants are concerned, that “mind-made rupa” ceases to influence their minds. That is what is meant by “rupa nirodha.” We will discuss that further below.
“Distorted Rupa” Is Received for Anyone Born With a Physical Human body

5. The mind of anyone born with a physical human body receives a “distorted rupa” or a rupa with an embedded “distorted saññā.” For the same sensory input, that “distorted saññā” will be different, especially among different realms, but minor variations can be seen even within the same realm.

  • Anyone who wants to learn that from the deeper aspects of Buddha’s teachings must read the links in #3 and #4 above.
  • However, we can see the truth of that with some examples. 
  • For example, humans generate very different saññā for the same external objects compared to animals, and even among animals, that saññā can vary. For example, a pig’s mind perceives a pile of poop (feces) as appealing, but we perceive it to be disgusting. Cows perceive grass to be appetizing, and humans don’t. Furthermore, cows can digest grass while humans cannot. Thus, the physical bodies are also compatible with this “grand magic show” because Paṭicca Samuppāda also dictates the generation of physical bodies. 
  • Even though most humans agree that a certain woman can be called “beautiful,” “beauty” is somewhat relative, too. That is why there is no absolute consensus on which woman may win a beauty contest. Such variations can be seen especially for tastes. Some people crave spicy food, while others cannot even think of eating it. 
Arising of Rupa = Arising of Suffering

6. The “Khandha Sutta (SN 26.10)” states, “Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo” OR “Bhikkhus, the arising, continuation, and growth of rupa is the arising of suffering and death.” (Note: The English translation in the link (as in most other English translations) is wrong/inappropriate in many ways. In the same way, vedanā, saññā, saṅkhāra, and viññāṇa are NOT what that translator mechanically translates as feeling, perception, choices, and consciousness.)

  • If the arising of “external material objects” is the cause of suffering, we will never be able to eliminate suffering because we cannot eliminate/destroy external objects.
  • The “rupa” that the Buddha refers to there (and in almost all suttās) is the “distorted mental impression of an external rupa” that arises in the mind. 
  • The primary reason for the generation of a “distorted rupa” is that our physical body and mind generate a “distorted saññā” for external rupas. That “distorted saññā” depends on the gati associated with the living being. There are five major gati per the “Gati Sutta (AN 9.68)“, but many variations exist within each category (as discussed in #5 above).
  • Also note that “growth of rupa” in the sutta refers to the “growth of the rupaupādānakkhandha” as the mind increasingly attaches via many steps in a short time; see “Purāna and Nava Kamma – Sequence of Kamma Generation.”
Rupa Nirodha = Stopping of Further Suffering

7. What we discussed above becomes clear with the verse @ marker 1.7: “Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo” OR “The non-arising, cessation, and ending of rupa is the non-arising of suffering and death.

  • Note that nirodha, vūpasama, and atthaṅgama are closely related words. In most suttās, “nirodha” is commonly used, meaning “stopping of the arising of an entity.” Here, nirodha comes from “nir” + “udā, “ where “udā“ means “to arise.” Thus, nirodha means to “stop that arising.”
  • When we fully understand how this “distorted saññā” arises via Paṭicca Samuppāda, our minds will stop attaching to such “distorted mental impressions of the external rupa.” What is stopped is attachment to “distorted mental impressions of the external rupa” and NOT the destruction of “external rupa.”

8. Thus, the key to eliminating attachments and cravings is to “see with wisdom (paññā)” how this “greatest magic show” operates.

“Vedanā Nirodha” Refers Only to “Samphassa-jā-Vedanā“

9. The subsequent verses in the “Khandha Sutta (SN 26.10)” state that vedanā, saññā, saṅkhāra, and viññāṇa all can be stopped from arising. We need to understand a few key points regarding these terms. While “rupa” ALMOST ALWAYS refers to “mind-made, distorted rupa,” vedanā, saññā, saṅkhāra, and viññāṇa need to be understood in the same context.

  • “Vedanā nirodha” means stopping only “mind-made vedanā” or “samphassa-jā-vedanā.”  It will NOT stop any dukkha vedanā currently experienced by the physical body; those are results of the previous kamma! As discussed above, “distorted saññā” is also a manifestation of the physical body which arose as a result of the previous kamma!
  • Of course, all vedanā will stop arising with “full Nibbāna” or “Parinibbāna as an Arahant.”
  • However, all “mental suffering” (“samphassa-jā-vedanā“) will be stopped immediately upon Arahanthood.” Yet physical sufferings associated with the physical body will end only at death. Even the Buddha experienced bodily pain.

10. In #5 above, we discussed why a pig sees a pile of poop (feces) as an “enticing rupa” while humans see it as a “disgusting rupa.”

  • That is also why a pig feels a “somanassa vedanā” upon seeing it, whereas a human feels a “domanassa vedanā.” As we have discussed, this vedanā is a “samphassa-jā-vedanā” arising from how the mind evaluates that “mind-made rupa.” See “Dukkha Samudaya Starts With Samphassa-Jā-Vedanā” and “Vedanā (Feelings) Arise in Two Ways.”
  • Other than the feeling of pain (injuries to the body or physical ailments such as cancer), all other vedanā (associated with sights, sounds, tastes, smells) are associated with “distorted saññā.” This is explained in detail in the Abhidhamma. 
  • The Abhidhamma theory had not been fully developed during the time of the Buddha. See “Abhidhamma – Introduction.” In particular, average people only had access to oral discourses, and it would have been impractical to teach Abhidhamma (which involves learning a whole set of concepts, which may not even be possible without texts).
“Saṅkhāra Nirodha” Refers Only to Abhisaṅkhāra

11. A living Arahant generates “citta saṅkhāra,” defined as “vedanā and saññā.” That vedanā is NOT “samphassa-jā-vedanā,” i.e., no defilements. Even though “distorted saññā” arises in an Arahant, they are not defiled; “distorted” does not mean “defiled.”

  • Again, the situation is much clearer in Abhidhamma. A citta cannot arise without the seven “universal cetasika” (phassa, vēdanā, saññā, cētanā, ekaggata, jivitindriya, manasikāra). See #2 of “Cetasika (Mental Factors).”
  • These seven entities in their pure form (without defilements or distortions) arise in the mind of an Arahant in Arahant-phala samāpatti. As we know, cittās of an Arahant living an everyday life still have “distorted saññā.” These saṅkhāra are called “suddha saṅkhāra” or “saṅkhāra without defilements.” See “Adhimuttattheragāthā.” Here, “Suddhaṁ saṅkhārasantatiṁ” means “with “suddha saṅkhāra” in mind (“santatiṁ” means “in the mind”); the English translation in the link is way off. Also see #12 and #13 of “‘Attato Samanupassati’ and Sotapanna Stage” for further details.
  • Abhisaṅkhāra involves defilements (rāga, dosa, moha); they do not arise in a living Arahant. 
  • Therefore, “saṅkhāra nirodha” really means “abhisaṅkhāra nirodha.” Foer example, in the “Dutiyabodhi Sutta (Ud 1.2),” “avijjā nirodhā saṅkhāra nirodho” means “avijjā nirodhā abhisaṅkhāra nirodho.” Note that the English translation in the link is wrong; it should be “When ignorance ceases, defiled choices cease.”
“Vinnana Nirodha” Means Any Vinnana Will Not Arise

12. The only clear-cut entity is viññāṇa. Here, “viññāṇa nirodha” means that no category of viññāṇa can arise after attaining Arahanthood.

  • The word “viññāṇa” means “absence of ñāṇa” or “absence of wisdom about the true nature of the world.” Thus, an Arahant would not generate viññāṇa of any form.
  • If an Arahant does not generate viññāṇa, how would they experience the sensory inputs? The seeing (or eye consciousness) by an Arahant is expressed as “diṭṭhe diṭṭhamattaṁ bhavissati” or “seeing without the arising of any defilements (even though the sight has embedded distorted saññā).” 
  • See #4 of “Viññāṇa – What It Really Means.”
  • Also, see “Is Cakkhu Viññāṇa Free of Defilements?” for further details.
“Stopped from Arising” Must be Understood for Each of the Five Entities

13. Let us summarize each of the five terms: rupa, vedanā, saññā, saṅkhāra, and viññāṇa.

  1. In the suttās, they almost always refer to the respective upādānakkhandha, i.e., rupa upādānakkhandha through viññāṇa upādānakkhandha. None of those upādānakkhandha will arise after Arahanthood, i.e., even a living Arahant does not generate them.
  2. Of course, living Arahants experience “external rupa” (sights, sounds, etc.), but they are not called “rupa” or “rupa upādānakkhandha.” Here, “rupa nirodha” upon Arahanthood refers to the fact that an Arahant‘s mind would not attach to those sights, sounds, etc. For example, “seeing” by an Arahant is not stated as “cakkhu viññāṇa” but as “diṭṭhe diṭṭhamattaṁ bhavissati” or “do not go beyond seeing (by attaching with rāga, dosa, or moha)”. Also see (vi) below.
  3. An Arahant will still experience “bodily vedanā” due to injuries and sicknesses. But their minds do not generate “samphassa-jā-vedanā” associated with “vedanā upādānakkhandha.” Thus, “vedanā nirodha” only refers to the “stopping of samphassa-jā-vedanā.”
  4. During everyday life, an Arahant would also experience “distorted saññā” associated with those sights, sounds, etc., but their minds will not attach to them. Thus, “saññā nirodha” means they do not generate “saññā upādānakkhandha.” They experience undefiled (but distorted) saññā during everyday life and undefiled, undistorted saññā while in Arahant-phala samāpatti.
  5. “Saṅkhāra nirodha” refers only to the cessation of abhisaṅkhāra involving “san” or “rāga, dosa, or moha.” Another way of saying that is to say “sancetana” (cetana with san) do not arise in an Arahant.
  6. Arahants do not experience any viññāṇa. Their sensory experiences are described by “diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī.”
Terms in Pañcupādānakkhandha and Paṭicca Samuppāda – All Mental

14. The easiest way to remember is the following. Almost all explanations by the Buddha involve only mental processes. 

  • Thus, cakkhu does not mean the physical eyes or the cakkhu pasāda rupa in the gandhabba. Instead, cakkhu refers to cakkhu āyatana (cakkhāyatana), which is a mental entity that can be stopped from arising. Specifically, it means to use the physical eyes AND  cakkhu pasāda rupa with lobha/rāga, dosa, and moha in mind. Arahants use their eyes and cakkhu pasāda rupa to see, but they do so without generating lobha/rāga, dosa, or moha.
  • In the same way, all the terms in Paṭicca Samuppāda are also mental entities or kammic energies created by the mind, and NOT physical rupa. For example, nāmarupa in Paṭicca Samuppāda is a “mental construct,” and bhava is kammic energy created by the mind.
  • Therefore, every time you think of rupa, cakkhu, etc., as “material objects,” recall that NONE of the terms in pañcupādānakkhandha or Paṭicca Samuppāda refer to material objects.

15. “Avijjā Sutta (SN 22.113)“: “Idha, bhikkhu, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti;vedanāṁ nappajānāti …saññaṁ nappajānāti…saṅkhāre nappajānāti…viññāṇaṁ nappajānāti” OR “One’s ignorance is not to understand rupa, vedanā, saññā, saṅkhāra, and viññāṇa, their origin, cessation, and the practice that leads to their cessation.”

  • All five entities, rupa, vedanā, saññā, saṅkhāra, and viññāṇa, must cease to exist when one attains the Arahant stage. As we know, Ven. Bāhiya attained Arahanthood within a few minutes of meeting the Buddha. Within that short time, all five entities “ceased to exist.” 
  • Think about the implications of the above. Nothing changed within those few minutes in the environment or even in the physical appearance of Ven. Bāhiya! It was a transformation that occurred only in his mind! During that short time, his mind was released from all ten saṁyojana (or equivalently, seven anusaya) with the cessation of viññāṇa (or the arising of paññā).
  • After attaining Arahanthood, Ven. Bāhiya saw everything around him (i.e., “rupa” does not mean external objects or sights), would have experienced pain when he was killed by a cow (i.e., “vedanā” does not mean physical pain or pleasure), and recognized everything (i.e., “saññā” does not mean mere recognition). Furthermore, viññāṇa would not arise, i.e., perfect wisdom or paññā (which dispelled viññāṇa) was fully established.
  • That would be a good way to remember that the meanings of these Pāli words cannot be memorized, but instead learned. The written form (uddesa) must not be taken literally, and one must be able to make the connection to the actual term (niddesa). To be able to do that, one must know the working of Paṭicca Samuppāda (paṭiniddesa). See “Sutta Interpretation – Uddēsa, Niddēsa, Paṭiniddēsa.”

16. Another way to understand is to realize that Paṭicca Samuppāda will not operate from the moment of attaining Arahanhood.

  • Thus, avijjā, saṅkhāra, viññāṇa, nāmarupa, salāyatana, phassa, vedanā, taṇhā, upādāna, bhava, jāti, must all cease to exsit a moment after attaining Arahanthood!
  • In the niddesa versions, those entities would be: avijjā, abhisaṅkhāra, viññāṇa, nāmarupa, salāyatana, samphassa, samphassa-jā-vedanā, taṇhā, upādāna, bhava, jāti.
  • While the suttās assume that one is aware of those nuances, Abhidhamma makes those differences crystal clear. In Abhidhamma, “phassa” means “pure sensory contact,” and “samphassa” means “defiled sensory contact.” Problems arise when suttās are translated without understanding the above, as is often the case in most English translations of suttās.
  • Also see “Sensory Experience, Paṭicca Samuppāda, and pañcupādānakkhandha.”

Note: This post replaces an old post, “Difference Between Physical Rūpa and Rūpakkhandha,” in the section, “The Five Aggregates (Pañcakkhandha).”

Print Friendly, PDF & Email