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Saṁyutta Nikāya 12.2 Linked Discourses 12.2
1. Buddhavagga 1. The Buddhas
Vibhaṅgasutta Analysis Analysis of Dependent OriginationAnalysis.
Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.At Sāvatthī
“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. “Mendicants, I will teach and analyze for you dependent origination. “Bhikkhus, I will teach you dependent origination and I will analyse it for you.[the Exalted One said this]:—“I will teach you, Monks, I will analyze* 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 said 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];
saṅkhārapaccayā viññāṇaṁ; Choices are a requirement for consciousness. with volitional formations as condition, consciousness;
viññāṇapaccayā nāmarūpaṁ; Consciousness is a requirement for name and form. with consciousness as condition, name-and-form;
nāmarūpapaccayā saḷāyatanaṁ; Name and form are requirements for the six sense fields. with name-and-form as condition, the six sense bases;
saḷāyatanapaccayā phasso; The six sense fields are requirements for contact. with the six sense bases as condition, contact;
phassapaccayā vedanā; Contact is a requirement for feeling. with contact as condition, feeling;
vedanāpaccayā taṇhā; Feeling is a requirement for craving. with feeling as condition, craving;
taṇhāpaccayā upādānaṁ; Craving is a requirement for grasping. with craving as condition, clinging;
upādānapaccayā bhavo; Grasping is a requirement for continued existence. with clinging as condition, existence;
bhavapaccayā jāti; Continued existence is a requirement for rebirth. with existence as condition, 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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.
Katamañca, bhikkhave, jarāmaraṇaṁ? And what is old age and death? And what, bhikkhus, is aging-and-death?And what, Monks, is old age-and-death?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties:That which, of this and that being, in this and that group, is decay, decrepitude, breaking up, hoariness, wrinkling of the skin, shrinkage of a life-span, over-ripeness of faculties:
ayaṁ vuccati jarā. This is called old age. this is called aging.this is called old age.
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass:That which, of this and that being from this or that group, is falling or decease, separation, disappearance, mortality or dying,* accomplishment of time: separation of component factors,> laying down of the carcase:
idaṁ vuccati maraṇaṁ. This is called death. this is called death.this is called death.
Iti ayañca jarā, idañca maraṇaṁ. Such is old age, and such is death. Thus this aging and this deathThus it is this decay and this dying
Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. This is called old age and death. are together called aging-and-death.that is called old age-and-death.
Katamā ca, bhikkhave, jāti? And what is rebirth? And what, bhikkhus, is birth?And what, Monks, is birth?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. The birth of the various beings into the various orders of beings, their being born, descent [into the womb], production, the manifestation of the aggregates, the obtaining of the sense bases.That which, of this and that being in this and that group, is birth, continuous birth, descent,® reproduction, appearance of component factors, acquiring of sense-spheres.
Ayaṁ vuccati, bhikkhave, jāti. This is called rebirth. This is called birth.This is called birth.
Katamo ca, bhikkhave, bhavo? And what is continued existence? And what, bhikkhus, is existence?And what, Monks, is becoming ?
Tayome, bhikkhave, bhavā—There are these three states of existence. There are these three kinds of existence:Three are these becomings:
kāmabhavo, rūpabhavo, arūpabhavo. Existence in the sensual realm, the realm of luminous form, and the formless realm. sense-sphere existence, form-sphere existence, formless-sphere existence.becoming in Kama-[worlds]’ becoming in Rupa-[worlds], becoming in Arupa-[worlds].
Ayaṁ vuccati, bhikkhave, bhavo. This is called continued existence. This is called existence.This is called becoming.
Katamañca, bhikkhave, upādānaṁ? And what is grasping? And what, bhikkhus, is clinging?And what, Monks, is grasping ?
Cattārimāni, bhikkhave, upādānāni—There are these four kinds of grasping. There are these four kinds of clinging:There are these four grasping:
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self.grasping of desires, grasping of opinion, grasping of rule and ritual, grasping of soul-theory.
Idaṁ vuccati, bhikkhave, upādānaṁ. This is called grasping. This is called clinging.This is called grasping.
Katamā ca, bhikkhave, taṇhā? And what is craving? And what, bhikkhus, is craving?And what, Monks, is craving ?
Chayime, bhikkhave, taṇhākāyā—There are these six classes of craving. There are these six classes of craving:There are these six groups of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Craving for sights, sounds, smells, tastes, touches, and ideas. craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena.craving for things seen, for things heard, for odours, for tastes, for things tangible, for ideas.
Ayaṁ vuccati, bhikkhave, taṇhā. This is called craving. This is called craving.This is called craving.
Katamā ca, bhikkhave, vedanā? And what is feeling? And what, bhikkhus, is feeling?And what, Monks, is feeling?
Chayime, bhikkhave, vedanākāyā—There are these six classes of feeling. There are these six classes of feeling:There are these six groups of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.feeling that is born of eye-contact, feeling that is born of ear-contact, feeling that is born of nose-contact, feeling that is born of tongue-contact, feeling that 1s born of body-contact, feeling that is born of mind-contact.
Ayaṁ vuccati, bhikkhave, vedanā. This is called feeling. This is called feeling.This is called feeling.
Katamo ca, bhikkhave, phasso? And what is contact? And what, bhikkhus, is contact?And what, Monks, is contact ?
Chayime, bhikkhave, phassakāyā—There are these six classes of contact. There are these six classes of contact:There are these six groups of contact:
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Contact through the eye, ear, nose, tongue, body, and mind. eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.eye-contact, ear-, nose-, tongue-, body-, mind-contact.
Ayaṁ vuccati, bhikkhave, phasso. This is called contact. This is called contact.This is called contact.
Katamañca, bhikkhave, saḷāyatanaṁ? And what are the six sense fields? And what, bhikkhus, are the six sense bases?And what, Monks, is sixfold sense?
Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—The sense fields of the eye, ear, nose, tongue, body, and mind. The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.The sense of eye, ear, nose, tongue, body, mind
idaṁ vuccati, bhikkhave, saḷāyatanaṁ. These are called the six sense fields. These are called the six sense bases.This is called sixfold sense.
Katamañca, bhikkhave, nāmarūpaṁ? And what are name and form? And what, bhikkhus, is name-and-form?And what, Monks, is name-and-shape ?
Vedanā, saññā, cetanā, phasso, manasikāro—Feeling, perception, intention, contact, and application of mind. Feeling, perception, volition, contact, attention:Feeling, perception, will, contact, work of mind.
idaṁ vuccati nāmaṁ. This is called name. this is called name.This is called name.
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. The four principal states, and form derived from the four principal states. The four great elements and the form derived from the four great elements:The four great elements and the shape derived from them.
Idaṁ vuccati rūpaṁ. This is called form. this is called form.This is called shape.
Iti idañca nāmaṁ, idañca rūpaṁ. Such is name and such is form. Thus this name and this formThis is the name, this is the shape
Idaṁ vuccati, bhikkhave, nāmarūpaṁ. These are called name and form. are together called name-and-form.called name-and-shape.
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? And what, bhikkhus, is consciousness?And what is consciousness ?
Chayime, bhikkhave, viññāṇakāyā—There are these six classes of consciousness. There are these six classes of consciousness:These are the six groups of consciousness :
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.eye-consciousness, ear-consciousness, smell-, taste-, touch-, and mind-consciousness.
Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness. This is called consciousness.This is called consciousness.
Katame ca, bhikkhave, saṅkhārā? And what are choices? And what, bhikkhus, are the volitional formations?And what are activities ?
Tayome, bhikkhave, saṅkhārā—There are three kinds of choices. There are these three kinds of volitional formations:These are the three activities:
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Choices by way of body, speech, and mind. the bodily volitional formation, the verbal volitional formation, the mental volitional formation.—those of deed, speech and mind.
Ime vuccanti, bhikkhave, saṅkhārā. These are called choices. These are called the volitional formations.These are activities.
Katamā ca, bhikkhave, avijjā? And what is ignorance? And what, bhikkhus, is ignorance?And what is ignorance ?
Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering.Nescience concerning ill, its rise, its cessation and concerning the way going to the cessation of ill.
Ayaṁ vuccati, bhikkhave, avijjā. This is called ignorance. This is called ignorance.This is called ignorance.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; And so, ignorance is a requirement for choices. Thus, bhikkhus, with ignorance as condition, volitional formations [come to be];So thus, Monks:—‘ conditioned by ignorance activities.'
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a requirement for consciousness. … with volitional formations as condition, consciousness….conditioned by activities consciousness,’ and so on to 'despair'
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.
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 out and ceasing of ignorance, ceasing of activities,
saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … with the cessation of volitional formations, cessation of consciousness….from the ceasing of activities ceasing of consciousness,
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.
Dutiyaṁ.