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Saṁyutta Nikāya 12.1 Linked Discourses 12.1
1. Buddhavagga 1. The Buddhas
Paṭiccasamuppādasutta Dependent Origination Dependent Origination
Evaṁ me sutaṁ—So I have heard. Thus have I heard.Thus have heard:—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta's Grove, Anāthapiṇḍika's Park.The Exalted One was once staying near Savatthi at the Jeta Grove in Anathapindika's Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There the Blessed One addressed the bhikkhus thus:And there the Exalted One addressed the monks, saying:—
“bhikkhavo”ti. “Mendicants!” “Bhikkhus!”Monks
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir!” those bhikkhus replied.“Venerable Sir!” responded those monks.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:The Exalted One said:—
“paṭiccasamuppādaṁ vo, bhikkhave, desessāmi. “Mendicants, I will teach you dependent origination. “Bhikkhus, I will teach you dependent origination.“I will teach you, monks, the causal law.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen to that and attend closely, I will speak.”Listen to it, give your minds thoroughly and I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” those bhikkhus replied.“Even so, lord,” responded those monks.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:The Exalted One spake this:—
“Katamo ca, bhikkhave, paṭiccasamuppādo? “And what is dependent origination? “And what, bhikkhus, is dependent origination?“What, monks, is the causal law ?
Avijjāpaccayā, bhikkhave, saṅkhārā; Ignorance is a requirement for choices. With ignorance as condition, volitional formations [come to be];Conditioned by ignorance activities come to pass;
saṅkhārapaccayā viññāṇaṁ; Choices are a requirement for consciousness. with volitional formations as condition, consciousness;conditioned by activities consciousness,
viññāṇapaccayā nāmarūpaṁ; Consciousness is a requirement for name and form. with consciousness as condition, name-and-form;conditioned by consciousness name-and-shape,
nāmarūpapaccayā saḷāyatanaṁ; Name and form are requirements for the six sense fields. with name-and-form as condition, the six sense bases;conditioned by name-and-shape sense,
saḷāyatanapaccayā phasso; The six sense fields are requirements for contact. with the six sense bases as condition, contact;conditioned by sense contact,
phassapaccayā vedanā; Contact is a requirement for feeling. with contact as condition, feeling;conditioned by contact feeling,
vedanāpaccayā taṇhā; Feeling is a requirement for craving. with feeling as condition, craving;conditioned by feeling craving,
taṇhāpaccayā upādānaṁ; Craving is a requirement for grasping. with craving as condition, clinging;conditioned by craving grasping,
upādānapaccayā bhavo; Grasping is a requirement for continued existence. with clinging as condition, existence;conditioned by grasping bécoming,
bhavapaccayā jāti; Continued existence is a requirement for rebirth. with existence as condition, birth;conditioned by becoming birth,
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.conditioned by birth old age-and-death, grief, lamenting, suffering, sorrow. despair come to pass.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.Such is the uprising of this entire mass of ill.
Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo. This is called dependent origination. This, bhikkhus, is called dependent origination.This, monks, is called [causal] happening.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. But with the remainderless fading away and cessation of ignorance, comes cessation of volitional formations;But from the utter fading away and ceasing of ignorance (comes] ceasing of activities;
saṅkhāranirodhā viññāṇanirodho; When choices cease, consciousness ceases. with the cessation of volitional formations, cessation of consciousness;from ceasing of activities ceasing of consciousness;
viññāṇanirodhā nāmarūpanirodho; When consciousness ceases, name and form cease. with the cessation of consciousness, cessation of name-and-form;from ceasing of consciousness ceasing of name-and-shape;
nāmarūpanirodhā saḷāyatananirodho; When name and form cease, the six sense fields cease. with the cessation of name-and-form, cessation of the six sense bases;from ceasing of name-and-shape ceasing of sense;
saḷāyatananirodhā phassanirodho; When the six sense fields cease, contact ceases. with the cessation of the six sense bases, cessation of contact;from ceasing of sense ceasing of contact;
phassanirodhā vedanānirodho; When contact ceases, feeling ceases. with the cessation of contact, cessation of feeling;from ceasing of contact ceasing of feeling;
vedanānirodhā taṇhānirodho; When feeling ceases, craving ceases. with the cessation of feeling, cessation of craving;from ceasing of feeling ceasing of craving;
taṇhānirodhā upādānanirodho; When craving ceases, grasping ceases. with the cessation of craving, cessation of clinging;from ceasing of craving ceasing of grasping;
upādānanirodhā bhavanirodho; When grasping ceases, continued existence ceases. with the cessation of clinging, cessation of existence;from ceasing of grasping ceasing of becoming;
bhavanirodhā jātinirodho; When continued existence ceases, rebirth ceases. with the cessation of existence, cessation of birth;from ceasing of becoming ceasing of birth;
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.from ceasing of birth old age-and-death, grief, lamenting, suffering, sorrow, despair cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” Such is the cessation of this whole mass of suffering.”Such is the ceasing of this entire mass of ill.”
Idamavoca bhagavā. That is what the Buddha said. This is what the Blessed One said.It is the Exalted One who had spoken this.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. Elated, those bhikkhus delighted in the Blessed One's statement.Pleased in mind those monks took delight in the saying of the Exalted One.
Paṭhamaṁ.