sutta » sn » sn12 » Saṁyutta Nikāya 12.20

Paccayasutta

Conditions Conditions

Sāvatthiyaṁ viharati.
At Sāvatthı̄.
At Sāvatthī.

“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.
“Bhikkhus, I will teach you dependent origination and dependently arisen phenomena.
“Mendicants, I will teach you dependent origination and dependently originated phenomena.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen 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?

Jātipaccayā, bhikkhave, jarāmaraṇaṁ.
‘With birth as condition, aging-and-death [comes to be]’:
Rebirth is a condition for old age and death.

Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
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 Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality.

Taṁ tathāgato abhisambujjhati abhisameti.
<A Tathāgata awakens to this and breaks through to it.>
A Realized One understands this and comprehends it,

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

‘Passathā’ti cāha:
And he says: ‘See!
‘Look,’ he says,

‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’.
With birth as condition, bhikkhus, aging-and-death.’
‘Rebirth is a condition for old age and death.’

Bhavapaccayā, bhikkhave, jāti …pe…
‘With existence as condition, birth’…
Continued existence is a condition for rebirth …

upādānapaccayā, bhikkhave, bhavo …
‘With clinging as condition, existence’…
Grasping is a condition for continued existence …

taṇhāpaccayā, bhikkhave, upādānaṁ …
‘With craving as condition, clinging’…
Craving is a condition for grasping …

vedanāpaccayā, bhikkhave, taṇhā …
‘With feeling as condition, craving’…
Feeling is a condition for craving …

phassapaccayā, bhikkhave, vedanā …
‘With contact as condition, feeling’…
Contact is a condition for feeling …

saḷāyatanapaccayā, bhikkhave, phasso …
‘With the six sense bases as condition, contact’…
The six sense fields are a condition for contact …

nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ …
‘With name-and-form as condition, the six sense bases’…
Name and form are conditions for the six sense fields …

viññāṇapaccayā, bhikkhave, nāmarūpaṁ …
‘With consciousness as condition, name-and-form’…
Consciousness is a condition for name and form …

saṅkhārapaccayā, bhikkhave, viññāṇaṁ …
‘With volitional formations as condition, consciousness’…
Choices are a condition for consciousness …

avijjāpaccayā, bhikkhave, saṅkhārā
‘With ignorance as condition, volitional formations’:
Ignorance is a condition for choices.

uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
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 Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality.

Taṁ tathāgato abhisambujjhati abhisameti.
A Tathāgata awakens to this and breaks through to it.
A Realized One understands this and comprehends it,

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

‘Passathā’ti cāha:
And he says: ‘See!
‘Look,’ he says,

‘avijjāpaccayā, bhikkhave, saṅkhārā’.
With ignorance as condition, bhikkhus, volitional formations.’
‘Ignorance is a condition for choices.’

Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—
Thus, bhikkhus, the actuality in this, the inerrancy, the nototherwiseness, specific conditionality:
So the fact that this is real, not unreal, not otherwise; the specific conditionality of it:

ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.
this is called dependent origination.
this is called dependent origination.

Katame ca, bhikkhave, paṭiccasamuppannā dhammā?
And what, bhikkhus, are the dependently arisen phenomena?
And what are the dependently originated phenomena?

Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.
Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.
Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.

Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Birth is impermanent …
Rebirth …

Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo.
Existence is impermanent …
Continued existence …

Upādānaṁ bhikkhave …pe…
Clinging is impermanent …
Grasping …

taṇhā, bhikkhave …
Craving is impermanent …
Craving …

vedanā, bhikkhave …
Feeling is impermanent …
Feeling …

phasso, bhikkhave …
Contact is impermanent …
Contact …

saḷāyatanaṁ, bhikkhave …
The six sense bases are impermanent …
The six sense fields …

nāmarūpaṁ, bhikkhave …
Name-and-form is impermanent …
Name and form …

viññāṇaṁ, bhikkhave …
Consciousness is impermanent …
Consciousness …

saṅkhārā, bhikkhave …
Volitional formations are impermanent …
Choices …

avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.

Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
These, bhikkhus, are called the dependently arisen phenomena.
These are called the dependently originated phenomena.

Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati:
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:
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it’s quite impossible for them to turn 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? Having been 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? After being what, what did I become in the past?’

aparantaṁ vā upadhāvissati:
Or that he will run forward into the future, thinking:
Or to turn forward to the future, 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? Having been 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? After being what, what will I become in the future?’

etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati:
Or that he will now be inwardly confused about the present thus:
Or to be undecided about the present, thinking:

‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti—
‘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? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’

netaṁ ṭhānaṁ vijjati.

Taṁ kissa hetu?
For what reason [is this impossible]?
Why is that?

Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.
Because, bhikkhus, the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena.”
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”

Dasamaṁ.

Āhāravaggo dutiyo.

Tassuddānaṁ

Āhāraṁ phagguno ceva,

Dve ca samaṇabrāhmaṇā;

Kaccānagotta dhammakathikaṁ,

Acelaṁ timbarukena ca;

Bālapaṇḍitato ceva,

Dasamo paccayena cāti.