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Saṁyutta Nikāya 12.20 Linked Discourses 12.20
2. Āhāravagga 2. Fuel
Paccayasutta Conditions ConditionsCausal Happening
Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.Staying near Sāvatthī.
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. “Mendicants, I will teach you dependent origination and dependently originated phenomena. “Bhikkhus, I will teach you dependent origination and dependently arisen phenomena.The Exalted One said:—“I will teach you, Monks, both causal happening and things as having causally happened.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely, I will speak.”Hear this, give your mind thoroughly, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” those bhikkhus replied.“Even so, lord,” those Monks made response to the Exalted One.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:He said:—
“Katamo ca, bhikkhave, paṭiccasamuppādo? “And what is dependent origination? “And what, bhikkhus, is dependent origination?“What, Monks, is causal happening?
Jātipaccayā, bhikkhave, jarāmaraṇaṁ. Rebirth is a requirement for old age and death. ‘With birth as condition, aging-and-death [comes to be]’:Conditioned by rebirth is decay and death.
Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. whether there is an arising of Tathāgatas or no arising of Tathāgatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality.Whether, Monks, there be an arising of Tathagatas, or whether there be no such arising, this nature of things just stands, this causal status, this causal orderliness, the relatedness of this to that.
Taṁ tathāgato abhisambujjhati abhisameti. A Realized One awakens to this and comprehends it, Concerning that the Tathagata is fully enlightened, that he fully understands.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.Fully enlightened, fully understanding, he declares it, teaches it, reveals it, sets it forth, manifests, explains, makes it plain,
‘Passathā’ti cāha: ‘Look,’ he says, And he says: ‘See!saying: ‘Behold!
‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’. ‘Rebirth is a requirement for old age and death.’ With birth as condition, bhikkhus, aging-and-death.’Conditioned by rebirth is decay and death.’
Bhavapaccayā, bhikkhave, jāti …pe… Continued existence is a requirement for rebirth … ‘With existence as condition, birth’…Conditioned by becoming is rebirth …
upādānapaccayā, bhikkhave, bhavo … Grasping is a requirement for continued existence … ‘With clinging as condition, existence’…conditioned by grasping is becoming …
taṇhāpaccayā, bhikkhave, upādānaṁ … Craving is a requirement for grasping … ‘With craving as condition, clinging’…conditioned by craving is grasping …
vedanāpaccayā, bhikkhave, taṇhā … Feeling is a requirement for craving … ‘With feeling as condition, craving’…conditioned by feeling is craving …
phassapaccayā, bhikkhave, vedanā … Contact is a requirement for feeling … ‘With contact as condition, feeling’…conditioned by contact is feeling …
saḷāyatanapaccayā, bhikkhave, phasso … The six sense fields are requirements for contact … ‘With the six sense bases as condition, contact’…conditioned by sense is contact …
nāmarūpapaccayā, bhikkhave, 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 is sense …
viññāṇapaccayā, bhikkhave, nāmarūpaṁ … Consciousness is a requirement for name and form … ‘With consciousness as condition, name-and-form’…conditioned by consciousness is name and shape …
saṅkhārapaccayā, bhikkhave, viññāṇaṁ … Choices are a requirement for consciousness … ‘With volitional formations as condition, consciousness’…conditioned by activities is consciousness …
avijjāpaccayā, bhikkhave, saṅkhārā Ignorance is a requirement for choices. ‘With ignorance as condition, volitional formations’:conditioned by ignorance are activities.
uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. whether there is an arising of Tathāgatas or no arising of Tathāgatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality.Whether, Monks, there be an arising of Tathagatas, or whether there be no such arising, in each this nature of things just stands, this causal status, this causal orderliness, the relatedness of this to that.
Taṁ tathāgato abhisambujjhati abhisameti. A Realized One awakens to this and comprehends it, A Tathāgata awakens to this and breaks through to it.Concerning that the Tathagata is fully enlightened, that he fully understands.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.Fully enlightened, fully understanding, he declares it, teaches it, reveals it, sets it forth, manifests, explains, makes it plain,
‘Passathā’ti cāha: ‘Look,’ he says, And he says: ‘See!saying: ‘Behold!
‘avijjāpaccayā, bhikkhave, saṅkhārā’. ‘Ignorance is a requirement for choices.’ With ignorance as condition, bhikkhus, volitional formations.’Conditioned by this, that comes to be.’
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: Thus, bhikkhus, the actuality in this, the inerrancy, the nototherwiseness, specific conditionality:Thus, Monks, that which here is such, not else, not otherwise, the relatedness of this to that:—
ayaṁ vuccati, bhikkhave, paṭiccasamuppādo. this is called dependent origination. this is called dependent origination.this, Monks, is called causal happening.
Katame ca, bhikkhave, paṭiccasamuppannā dhammā? And what are the dependently originated phenomena? And what, bhikkhus, are the dependently arisen phenomena?And what, Monks, are things as having causally happened?
Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.Decay-and-death is impermanent, conditioned, arisen causally, is by nature withering away, passing away, fading away, coming to an end.
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Rebirth … Birth is impermanent …So too is birth …
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Continued existence … Existence is impermanent …becoming …
Upādānaṁ bhikkhave …pe… Grasping … Clinging is impermanent …grasping …
taṇhā, bhikkhave … Craving … Craving is impermanent …craving …
vedanā, bhikkhave … Feeling … Feeling is impermanent …feeling …
phasso, bhikkhave … Contact … Contact is impermanent …contact …
saḷāyatanaṁ, bhikkhave … The six sense fields … The six sense bases are impermanent …sense …
nāmarūpaṁ, bhikkhave … Name and form … Name-and-form is impermanent …name-and-shape …
viññāṇaṁ, bhikkhave … Consciousness … Consciousness is impermanent …consciousness …
saṅkhārā, bhikkhave … Choices … Volitional formations are impermanent …activities …
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.ignorance. These also are impermanent, conditioned, arisen causally, are by nature withering away, passing away, fading away, coming to an end.
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā. These are called the dependently originated phenomena. These, bhikkhus, are called the dependently arisen phenomena.These, Monks, are called things as having causally happened.
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati: When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it will be quite impossible for them to turn back to the first beginning, thinking: When, bhikkhus, a noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will run back into the past, thinking:Now inasmuch, Monks, as the Ariyan disciple has by right insight well seen even as they really are both this causal happening and things as having causally happened, never doth it arise, that such as he will run back to the past, thinking:
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’‘Did I live in times gone by? Or did I not? What was I in times gone by? How was I then? Or from being what did I become what?’
aparantaṁ vā upadhāvissati: Or to turn forward to the final end, thinking: Or that he will run forward into the future, thinking:Or that he will run towards the times to come, thinking:
‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’‘Shall I be reborn in a future time, or shall I not? What shall I become in the future? How shall I become in the future? Or, being what, shall I in the future become what?’
etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati: Or to be undecided about the present, thinking: Or that he will now be inwardly confused about the present thus:Or that he will now become perplexed within himself as to the present day, thinking:
‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti—‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ ‘Do I exist? Do I not exist? What am I? How am I? This being—where has it come from, and where will it go?’‘Am I indeed? Or am I not indeed? What indeed am I? How indeed am I? This person that is I, whence came he, whither will he go?’
netaṁ ṭhānaṁ vijjati.
Taṁ kissa hetu? Why is that? For what reason [is this impossible]?Why this never arise?
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti. Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.” Because, bhikkhus, the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena.” In that the Ariyan disciple, Monks, has by right insight well seen even as they really are both this causal happening and things as having causally happened.”
Dasamaṁ.
Āhāravaggo dutiyo.
Tassuddānaṁ
Āhāraṁ phagguno ceva,
Dve ca samaṇabrāhmaṇā;
Kaccānagotta dhammakathikaṁ,
Acelaṁ timbarukena ca;
Bālapaṇḍitato ceva,
Dasamo paccayena cāti.