sutta » sn » sn12 » Saṁyutta Nikāya 12.60

Nidānasutta

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Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir! It’s amazing,

Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

“Mā hevaṁ, ānanda, mā hevaṁ, ānanda.
“Not so, Ānanda! Not so, Ānanda!

Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.
This dependent origination is deep and appears deep.

Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.

upādānapaccayā bhavo;
Grasping is a condition for continued existence.

bhavapaccayā jāti;
Continued existence is a condition for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.

Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.
And its roots going downwards and across all draw the sap upwards.

Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.

Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

Taṇhāpaccayā upādānaṁ;
Craving is a condition for grasping.

upādānapaccayā bhavo …pe…
Grasping is a condition for continued existence. …

evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.

Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho …pe…
When grasping ceases, continued existence ceases. …

evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.

Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.

Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.
Then a person comes along with a spade and basket.

So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.

So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya.
Then they’d split the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.

Khaṇḍākhaṇḍikaṁ chinditvā phāleyya;

phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.

Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.

Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”

Dasamaṁ.

Dukkhavaggo chaṭṭho.

Tassuddānaṁ

Parivīmaṁsanupādānaṁ,

dve ca saṁyojanāni ca;

Mahārukkhena dve vuttā,

taruṇena ca sattamaṁ;

Nāmarūpañca viññāṇaṁ,

nidānena ca te dasāti.