sutta » sn » sn12 » Saṁyutta Nikāya 12.20

Paccayasutta

Conditions Conditions

Sāvatthiyaṁ viharati.
At Sāvatthī.
At Sāvatthı̄.

“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.

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

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

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

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

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

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 invariance 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.

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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 invariance 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.

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

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.

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

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

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:

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

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

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.

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

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

Upādānaṁ bhikkhave …pe…
Grasping …
Clinging is impermanent …

taṇhā, bhikkhave …
Craving …
Craving is impermanent …

vedanā, bhikkhave …
Feeling …
Feeling is impermanent …

phasso, bhikkhave …
Contact …
Contact is impermanent …

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

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

viññāṇaṁ, bhikkhave …
Consciousness …
Consciousness is impermanent …

saṅkhārā, bhikkhave …
Choices …
Volitional formations are impermanent …

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.

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

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 is quite impossible for them to turn back to the past, 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:

‘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?’

aparantaṁ vā upadhāvissati:
Or to turn forward to the future, thinking:
Or that he will run forward into 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? 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?’

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:

‘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?’

netaṁ ṭhānaṁ vijjati.

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

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.”

Dasamaṁ.

Āhāravaggo dutiyo.

Tassuddānaṁ

Āhāraṁ phagguno ceva,

Dve ca samaṇabrāhmaṇā;

Kaccānagotta dhammakathikaṁ,

Acelaṁ timbarukena ca;

Bālapaṇḍitato ceva,

Dasamo paccayena cāti.