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Thanissaro bhikkhu - english
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2.Sāvatthiyaṃ viharati - pe - "paṭiccasamuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi.
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At Sāvatthī. “Mendicants, I will teach and analyze for you dependent origination.
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Staying near Sāvatthī … “Monks, I will describe & analyze dependent co-arising for you.
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Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī"ti.
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Listen and apply your mind well, I will speak.”
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"Evaṃ, bhante"ti kho te bhikkhū bhagavato paccassosuṃ.
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“Yes, sir,” they replied.
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Bhagavā etadavoca –
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The Buddha said this:
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"Katamo ca, bhikkhave, paṭiccasamuppādo?
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“And what is dependent origination?
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And what is dependent co-arising?
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Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti ; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
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Ignorance is a condition for choices. Choices are a condition 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.
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From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play.
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Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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That is how this entire mass of suffering originates.
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Such is the origination of this entire mass of stress & suffering.
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"Katamañca, bhikkhave, jarāmaraṇaṃ?
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And what is old age and death?
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“Now which aging-&-death?
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Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko; ayaṃ vuccati jarā.
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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. This is called old age.
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Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging.
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Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo ( ) [(jīvitindriyassa upacchedo) (syā. kaṃ.) evamuparipi, aṭṭhakathāyaṃ pana na dissati], idaṃ vuccati maraṇaṃ.
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The passing away, perishing, 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. This is called death.
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Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.
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Iti ayañca jarā, idañca maraṇaṃ.
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Such is old age, and such is death.
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Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
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This is called old age and death.
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"Katamā ca, bhikkhave, jāti?
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And what is rebirth?
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“And which birth?
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Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho.
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The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.
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Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of (sense) media of the various beings in this or that group of beings,
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Ayaṃ vuccati, bhikkhave, jāti.
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This is called rebirth.
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that is called birth.
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"Katamo ca, bhikkhave, bhavo?
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And what is continued existence?
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“And which becoming?
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Tayo me, bhikkhave, bhavā – kāmabhavo, rūpabhavo, arūpabhavo.
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There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm.
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These three becomings: sensual becoming, form becoming, & formless becoming.
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Ayaṃ vuccati, bhikkhave, bhavo.
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This is called continued existence.
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This is called becoming.
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"Katamañca, bhikkhave, upādānaṃ?
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And what is grasping?
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“And which clinging/sustenance?
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Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.
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There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
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These four are clingings: sensuality-clinging, view-clinging, habit-&-practice-clinging, and doctrine-of-self-clinging.
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Idaṃ vuccati, bhikkhave, upādānaṃ.
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This is called grasping.
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This is called clinging. [Or: These four are sustenances: sensuality-sustenance, view-sustenance, habit-&-practice-sustenance, and doctrine-of-self-sustenance.]
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"Katamā ca, bhikkhave, taṇhā?
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And what is craving?
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“And which craving?
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Chayime, bhikkhave, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
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There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas.
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These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas.
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Ayaṃ vuccati, bhikkhave, taṇhā.
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This is called craving.
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This is called craving.
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"Katamā ca, bhikkhave, vedanā?
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And what is feeling?
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“And which feeling?
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Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
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There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind.
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These six are classes of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact.
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Ayaṃ vuccati, bhikkhave, vedanā.
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This is called feeling.
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This is called feeling.
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"Katamo ca, bhikkhave, phasso?
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And what is contact?
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“And which contact?
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Chayime, bhikkhave, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
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There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind.
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These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact.
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Ayaṃ vuccati, bhikkhave, phasso.
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This is called contact.
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This is called contact.
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"Katamañca, bhikkhave, saḷāyatanaṃ?
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And what are the six sense fields?
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“And which six sense media?
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Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ – idaṃ vuccati, bhikkhave, saḷāyatanaṃ.
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The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.
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These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.
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"Katamañca, bhikkhave, nāmarūpaṃ?
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And what are name and form?
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“And which name-&-form?
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Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccati nāmaṃ.
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Feeling, perception, intention, contact, and application of mind. This is called name.
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Feeling, perception, intention, contact, & attention: This is called name.
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Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ.
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The four primary elements, and form derived from the four primary elements.
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The four great elements, and the form dependent on the four great elements:
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Idaṃ vuccati rūpaṃ.
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This is called form.
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This is called form.
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Iti idañca nāmaṃ, idañca rūpaṃ.
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Such is name and such is form.
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This name & this form
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Idaṃ vuccati, bhikkhave, nāmarūpaṃ.
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These are called name and form.
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are called name-&-form.
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"Katamañca, bhikkhave, viññāṇaṃ?
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And what is consciousness?
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“And which consciousness?
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Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
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There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness.
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These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness.
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Idaṃ vuccati, bhikkhave, viññāṇaṃ.
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This is called consciousness.
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This is called consciousness.
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"Katame ca, bhikkhave, saṅkhārā?
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And what are choices?
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“And which fabrications?
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Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
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There are three kinds of choices. Choices by way of body, speech, and mind.
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These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications.
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Ime vuccanti, bhikkhave, saṅkhārā.
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These are called choices.
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These are called fabrications.
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"Katamā ca, bhikkhave, avijjā?
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And what is ignorance?
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“And which ignorance?
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Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ.
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Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
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Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress:
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Ayaṃ vuccati, bhikkhave, avijjā.
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This is called ignorance.
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This is called ignorance.
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"Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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And so, ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
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“Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.”
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Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho - pe - evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti.
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When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”
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Dutiyaṃ.
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