sutta » sn » sn12 » Saṁyutta Nikāya 12.2

Vibhaṅgasutta

Analysis of Dependent Origination Analysis

Sāvatthiyaṁ viharati.
At Sāvatthı̄.
At Sāvatthī.

“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi.
“Bhikkhus, I will teach you dependent origination and I will analyse it for you.
“Mendicants, I will teach and analyze for you dependent origination.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen to that and attend closely, I will speak.”
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those bhikkhus replied.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Blessed One said this:
The Buddha said this:

“Katamo ca, bhikkhave, paṭiccasamuppādo?
“And what, bhikkhus, is dependent origination?
“And what is dependent origination?

Avijjāpaccayā, bhikkhave, saṅkhārā;
With ignorance as condition, volitional formations [come to be];
Ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ;
with volitional formations as condition, consciousness;
Choices are a condition for consciousness.

viññāṇapaccayā nāmarūpaṁ;
with consciousness as condition, name-and-form;
Consciousness is a condition for name and form.

nāmarūpapaccayā saḷāyatanaṁ;
with name-and-form as condition, the six sense bases;
Name and form are conditions for the six sense fields.

saḷāyatanapaccayā phasso;
with the six sense bases as condition, contact;
The six sense fields are conditions for contact.

phassapaccayā vedanā;
with contact as condition, feeling;
Contact is a condition for feeling.

vedanāpaccayā taṇhā;
with feeling as condition, craving;
Feeling is a condition for craving.

taṇhāpaccayā upādānaṁ;
with craving as condition, clinging;
Craving is a condition for grasping.

upādānapaccayā bhavo;
with clinging as condition, existence;
Grasping is a condition for continued existence.

bhavapaccayā jāti;
with existence as condition, birth;
Continued existence is a condition for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Such is the origin of this whole mass of suffering.
That is how this entire mass of suffering originates.

Katamañca, bhikkhave, jarāmaraṇaṁ?
And what, bhikkhus, is aging-and-death?
And what is old age and death?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko;
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:
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.

ayaṁ vuccati jarā.
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 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:
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.

idaṁ vuccati maraṇaṁ.
this is called death.
This is called death.

Iti ayañca jarā, idañca maraṇaṁ.
Thus this aging and this death
Such is old age, and such is death.

Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.
are together called aging-and-death.
This is called old age and death.

Katamā ca, bhikkhave, jāti?
And what, bhikkhus, is birth?
And what is rebirth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho.
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.
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.

Ayaṁ vuccati, bhikkhave, jāti.
This is called birth.
This is called rebirth.

Katamo ca, bhikkhave, bhavo?
And what, bhikkhus, is existence?
And what is continued existence?

Tayome, bhikkhave, bhavā—
There are these three kinds of existence:
There are these three states of existence.

kāmabhavo, rūpabhavo, arūpabhavo.
sense-sphere existence, form-sphere existence, formless-sphere existence.
Existence in the sensual realm, the realm of luminous form, and the formless realm.

Ayaṁ vuccati, bhikkhave, bhavo.
This is called existence.
This is called continued existence.

Katamañca, bhikkhave, upādānaṁ?
And what, bhikkhus, is clinging?
And what is grasping?

Cattārimāni, bhikkhave, upādānāni—
There are these four kinds of clinging:
There are these four kinds of grasping.

kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self.
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.

Idaṁ vuccati, bhikkhave, upādānaṁ.
This is called clinging.
This is called grasping.

Katamā ca, bhikkhave, taṇhā?
And what, bhikkhus, is craving?
And what is craving?

Chayime, bhikkhave, taṇhākāyā—
There are these six classes of craving:
There are these six classes of craving.

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena.
Craving for sights, sounds, smells, tastes, touches, and ideas.

Ayaṁ vuccati, bhikkhave, taṇhā.
This is called craving.
This is called craving.

Katamā ca, bhikkhave, vedanā?
And what, bhikkhus, is feeling?
And what is feeling?

Chayime, bhikkhave, vedanākāyā—
There are these six classes of feeling:
There are these six classes of feeling.

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
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 born of contact through the eye, ear, nose, tongue, body, and mind.

Ayaṁ vuccati, bhikkhave, vedanā.
This is called feeling.
This is called feeling.

Katamo ca, bhikkhave, phasso?
And what, bhikkhus, is contact?
And what is contact?

Chayime, bhikkhave, phassakāyā—
There are these six classes of contact:
There are these six classes of contact.

cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.
Contact through the eye, ear, nose, tongue, body, and mind.

Ayaṁ vuccati, bhikkhave, phasso.
This is called contact.
This is called contact.

Katamañca, bhikkhave, saḷāyatanaṁ?
And what, bhikkhus, are the six sense bases?
And what are the six sense fields?

Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—
The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.
The sense fields of the eye, ear, nose, tongue, body, and mind.

idaṁ vuccati, bhikkhave, saḷāyatanaṁ.
These are called the six sense bases.
These are called the six sense fields.

Katamañca, bhikkhave, nāmarūpaṁ?
And what, bhikkhus, is name-and-form?
And what are name and form?

Vedanā, saññā, cetanā, phasso, manasikāro—
Feeling, perception, volition, contact, attention:
Feeling, perception, intention, contact, and application of mind.

idaṁ vuccati nāmaṁ.
this is called name.
This is called name.

Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ.
The four great elements and the form derived from the four great elements:
The four primary elements, and form derived from the four primary elements.

Idaṁ vuccati rūpaṁ.
this is called form.
This is called form.

Iti idañca nāmaṁ, idañca rūpaṁ.
Thus this name and this form
Such is name and such is form.

Idaṁ vuccati, bhikkhave, nāmarūpaṁ.
are together called name-and-form.
These are called name and form.

Katamañca, bhikkhave, viññāṇaṁ?
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.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.
Eye, ear, nose, tongue, body, and mind consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.
This is called consciousness.
This is called consciousness.

Katame ca, bhikkhave, saṅkhārā?
And what, bhikkhus, are the volitional formations?
And what are choices?

Tayome, bhikkhave, saṅkhārā—
There are these three kinds of volitional formations:
There are three kinds of choices.

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
the bodily volitional formation, the verbal volitional formation, the mental volitional formation.
Choices by way of body, speech, and mind.

Ime vuccanti, bhikkhave, saṅkhārā.
These are called the volitional formations.
These are called choices.

Katamā ca, bhikkhave, avijjā?
And what, bhikkhus, is ignorance?
And what is ignorance?

Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ.
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.
Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

Ayaṁ vuccati, bhikkhave, avijjā.
This is called ignorance.
This is called ignorance.

Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;
Thus, bhikkhus, with ignorance as condition, volitional formations [come to be];
And so, ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ …pe…
with volitional formations as condition, consciousness….
Choices are a condition for consciousness. …

evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Such is the origin of this whole mass of suffering.
That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;
When ignorance fades away and ceases with nothing left over, choices cease.

saṅkhāranirodhā viññāṇanirodho …pe…
with the cessation of volitional formations, cessation of consciousness….
When choices cease, consciousness ceases. …

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
Such is the cessation of this whole mass of suffering.”
That is how this entire mass of suffering ceases.”

Dutiyaṁ.