Sāvatthiyaṃ.
In Sāvatthi.
Paṭicca-samuppādaṃ vo bhikkhave, desissāmi. Vibhajissāmi. Taṃ suṇātha. Sādhukaṃ manasikarotha. Bhāsissāmī’ti. Evaṃ bhante’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
O monks, I will teach you the dependent co-origination. I will analyze (it). Listen to it. Keep in mind well. I will speak now. ‘Yes venerable sir’, those monks replied to the Blessed One. The Blessed One said thus:
Katamo ca bhikkhave, paṭicca-samuppādo? Avijjā-paccayā bhikkhave, saṅkhārā. Saṅkhāra-paccayā viññāṇaṃ. Viññāṇa-paccayā nāmarūpaṃ. Nāma-rūpa-paccayā saḷāyatanaṃ. Saḷāyatana-paccayā phasso. Phassa-paccayā vedanā. Vedanā-paccayā taṇhā. Taṇhā-paccayā upādānaṃ. Upādāna-paccayā bhavo. Bhava-paccayā jāti. Jāti-paccayā jarā-maraṇaṃ, soka-parideva-dukkha-domanassūpāyāsā sambhavanti. Evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
What, o monks, is the dependent co-origination? From ignorance as support, o monks, there is formation. From formation as support there is consciousness. From consciousness as support there is ‘name and form’. From ‘name and form’ as support there are six sense-bases. From six sense-bases as support there is contact. From contact as support there is feeling. From feeling as support there is craving. From craving as support there is attachment. From attachment as support there is becoming. From becoming as support there is birth. From birth as support there arise ‘aging and death’, grief, lamentation, sorrow, distress and unrest. Thus, there is origination of this whole mass of suffering.
Katamañca bhikkhave, jarā-maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jarā, jīraṇatā, khaṇḍiccaṃ, pāliccaṃ, valittacatā, āyuno saṃhāni, indriyānaṃ paripāko, ayaṃ vuccati jarā.
What, o monks, is ‘aging and death’? Whatever is aging, decaying, being broken, grayness of hair, wrinkled skin, decrease of age, ripeness of faculties of all those beings in different classes of beings, is called ‘aging’.
Katamañca bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā satta-nikāyā cuti, cavanatā, bhedo, antaradhānaṃ, maccumaraṇaṃ, kālakiriyā, khandhānaṃ bhedo, kalebarassa nikkhepo, jīvitindriyassa upacchedo, Idaṃ vuccati maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ, idaṃ vuccati bhikkhave, jarāmaraṇaṃ.
And what, o monks, is death? Whatever is vanishing, removal, disunion, disappearance, dying in death, death, disunion of aggregates, casting off of the body, interruption of life-faculty of all those beings in different classes of beings is called ‘death’. This aging and this death together is called, o monks, ‘aging and death’.
Katamā ca bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jāti, sañjāti, okkanti, nibbatti, abhinibbatti, khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho, ayaṃ vuccati bhikkhave, jāti.
What, o monks, is birth? Whatever is birth, being born, coming to be, conception (into the wombs), taking rebirth, manifestation of aggregates, acquisition of bases of all those beings in different classes of beings, is called, o monks, birth.
Katamo ca bhikkhave, bhavo? Tayome bhikkhave, bhavā: kāma-bhavo, rūpa-bhavo, arūpa-bhavo. Ayaṃ vuccati bhikkhave, bhavo.
What, o monks, is becoming? O monks, there are these three becoming: sensuous-becoming, form-becoming, and formless-becoming. This, o monks, is called becoming.
Katamañca bhikkhave upādānaṃ? Cattārimāni bhikkhave, upādānāni: kāmūpadānaṃ, diṭṭhūpādānaṃ, sīlabbatūpādānaṃ, attavādūpādānaṃ. Idaṃ vuccati bhikkhave upādānaṃ.
What, o monks, is attachment? There are, o monks, these four attachments: attachment to sensuality, attachment to view, attachment to virtue and duties, and attachment to self-view. This, o monks, is called attachment.
Katamā ca bhikkhave taṇhā? Chayime bhikkhave, taṇhākāyā: rūpa-taṇhā, sadda-taṇhā, gandha-taṇhā, rasa-taṇhā, phoṭṭhabba-taṇhā, dhamma-taṇhā. Ayaṃ vuccati bhikkhave taṇhā.
What, o monks, is craving? There are, o monks, these six groups of craving: craving for form, craving for sound, craving for odor, craving for taste, craving for touch, and craving for thoughts. This, o monks, is called craving.
Katamā ca bhikkhave vedanā? Chayime bhikkhave, vedanākāyā: cakkhu-samphassajā vedanā, sota-samphassajā vedanā, ghāṇa-samphassajā vedanā, jivhā-samphassajā vedanā, kāya-samphassajā vedanā, mano-samphassajā vedanā. Ayaṃ vuccati bhikkhave vedanā.
What, o monks, is felling? There are, o monks, these six groups of feelings: feelings arising from eye-contact, feelings arising from ear-contact, feelings arising from nose-contact, feelings arising from tongue-contact, feelings arising from body-contact, and feelings arising from mind-contact. This, o monks, is called feeling.
Katamo ca bhikkhave phasso? Chayime bhikkhave, phassa-kāyā: cakkhu-samphasso, sota-samphasso, ghāṇa-samphasso, jivhā-samphasso, kāya-samphasso, mano-samphasso. Ayaṃ vuccati bhikkhave, phasso.
What, o monks, is contact? There are, o monks, these six groups of contact: the eye-contact, the ear-contact, the nose-contact, the tongue-contact, the body-contact, and the mind-contact. This, o monks, is called, contact.
Katamañca bhikkhave saḷāyatanaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghāṇāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Idaṃ vuccati bhikkhave, saḷāyatanaṃ.
What, o monks, are the six sense-bases? They are: the eye sense-base, the ear sense-base, the nose sense-base, the tongue sense-base, the body sense-base, and the mind sense-base. These, o monks, are called six sense-bases.
Katamañca bhikkhave nāma-rūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro, idaṃ vuccati nāmaṃ. Cattāro ca mahā-bhūtā, catunnaṃ ca mahā-bhūtānaṃ upādāyarūpaṃ, idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ, idaṃ vuccati bhikkhave, nāma-rūpaṃ.
What, o monks, is ‘name and form’? Feelings, perceptions, volition, contact and attention are defined as Name. And the four great elements and the forms deriving from the four great elements are defined as Form. This name and this form together, o monks, are called ‘name and form’.
Katamañca bhikkhave viññāṇaṃ? Chayime bhikkhave, viññāṇakāyā: cakkhu-viññāṇaṃ, sota-viññāṇaṃ, ghāṇa-viññāṇaṃ, jivhā-viññāṇaṃ, kāya-viññāṇaṃ, mano-viññāṇaṃ. Idaṃ vuccati bhikkhave, viññāṇaṃ.
What, o monks, is consciousness? There are, o monks, these six groups of consciousness: the eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness, the body-consciousness and the mind-consciousness. This, o monks, is called consciousness.
Katame ca bhikkhave saṅkhārā? Tayome bhikkhave, saṅkhārā: kāya-saṅkhāro, vacī-saṅkhāro, citta-saṅkhāro. Ime vuccanti bhikkhave, saṅkhārā.
What, o monks, are formations? There are, o monks, these three formations: bodily formation, verbal formation and mental formation. These, o monks, are called formations.
Katamā ca bhikkhave avijjā? Yaṃ kho bhikkhave dukkhe aññāṇaṃ, dukkha-samudaye aññāṇaṃ, dukkha-nirodhe aññāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya aññāṇaṃ, ayaṃ vuccati bhikkhave, avijjā.
What, o monks, is ignorance? That which is: not knowing suffering, cause of suffering, cessation of suffering and the path leading to the cessation of suffering is called ignorance.
Iti kho bhikkhave avijjā-paccayā saṅkhārā. Saṅkhāra-paccayā viññāṇaṃ. Viññāṇa-paccayā nāma-rūpaṃ. Nāma-rūpa-paccayā saḷāyatanaṃ. Saḷāyatana-paccayā phasso. Phassa-paccayā vedanā. Vedanā-paccayā taṇhā. Taṇhā-paccayā upādānaṃ. Upādāna-paccayā bhavo. Bhava-paccayā jāti. Jāti-paccayā jarā-maraṇaṃ, soka-parideva-dukkha-domanassūpāyāsā sambhavanti. Evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
Thus, o monks, from ignorance as support, there are formations. From formations as support there is consciousness. From consciousness as support there is ‘name and form’. From ‘name and form’ as support there are six sense-bases. From six sense-bases as support there is contact. From contact as support there is feeling. From feeling as support there is craving. From craving as support there is attachment. From attachment as support there is becoming. From becoming as support there is birth. From birth as support there arises aging and death, grief, lamentation, sorrow, distress and unrest. Thus there is origination of this whole mass of suffering.
Avijjāya tveva asesa-virāga-nirodhā saṅkhāra-nirodho. Saṅkhāra-nirodhā viññāṇa-nirodho. Viññāṇa-nirodhā nāma-rūpa-nirodho. Nāma-rūpa-nirodhā saḷāyatana-nirodho. Saḷāyatana-nirodhā phassa-nirodho. Phassa-nirodhā vedanā-nirodho. Vedanā-nirodhā taṇhā-nirodho. Taṇhā-nirodhā upādāna-nirodho. Upādāna-nirodhā bhava-nirodho. Bhava-nirodhā jāti-nirodho. Jāti-nirodhā jarā-maraṇaṃ, soka-parideva-dukkha-domanassupāyāsā nirujjhanti. Evam-etassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
Thus, only with the complete dispassionateness and the cessation of ignorance, there is cessation of formations. With the cessation of formations, there is cessation of consciousness. With the cessation of consciousness, there is cessation of ‘name and form’. With the cessation of ‘name and form’, there is cessation of six sense-bases. With the cessation of six sense-bases, there is cessation of contact. With the cessation of contact, there is cessation of feelings. With the cessation of feelings, there is cessation of craving. With the cessation of craving, there is cessation of attachment. With the cessation of attachment, there is cessation of becoming. With the cessation of becoming, there is cessation of birth. With the cessation of birth, the ‘aging and death’, grief, lamentation, sorrow, distress and unrest cease. Thus, there is ending of this entire mass of suffering.
Tr. By Bhikkhu Ñāṇabodhi
Sajalmegh's Diary 