SN 12.1 · Dependent Origination
SN 12.1 · Paṭiccasamuppādasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, I will teach you dependent origination. Listen and apply your mind well, I will speak.”
“paṭiccasamuppādaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called dependent origination.
“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.
When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Paṭhamaṁ.
SN 12.2 · Analysis
SN 12.2 · Vibhaṅgasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.”
“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.
“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
And what is old age and death? 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. This is called old age. The passing away, passing on, 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. This is called death. Such is old age, and such is death. This is called old age and death.
Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), idaṁ vuccati maraṇaṁ. Iti ayañca jarā, idañca maraṇaṁ. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.
And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.
Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. Ayaṁ vuccati, bhikkhave, jāti.
And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.
Katamo ca, bhikkhave, bhavo? Tayome, bhikkhave, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Ayaṁ vuccati, bhikkhave, bhavo.
And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.
Katamañca, bhikkhave, upādānaṁ? Cattārimāni, bhikkhave, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Idaṁ vuccati, bhikkhave, upādānaṁ.
And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.
Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṁ vuccati, bhikkhave, taṇhā.
And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.
Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā.
And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.
Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṁ vuccati, bhikkhave, phasso.
And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.
Katamañca, bhikkhave, saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— idaṁ vuccati, bhikkhave, saḷāyatanaṁ.
And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form. Such is name and such is form. These are called name and form.
Katamañca, bhikkhave, nāmarūpaṁ? Vedanā, saññā, cetanā, phasso, manasikāro— idaṁ vuccati nāmaṁ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. Idaṁ vuccati rūpaṁ. Iti idañca nāmaṁ, idañca rūpaṁ. Idaṁ vuccati, bhikkhave, nāmarūpaṁ.
And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.
Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ.
And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.
Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.
And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.
Katamā ca, bhikkhave, avijjā? Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. Ayaṁ vuccati, bhikkhave, avijjā.
And so, ignorance is a requirement for choices.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;
Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
Dutiyaṁ.
SN 12.3 · Practice
SN 12.3 · Paṭipadāsutta
At Sāvatthī.
Sāvatthiyaṁ viharati …pe…
“Mendicants, I will teach you the wrong practice and the right practice. Listen and apply your mind well, I will speak.”
“micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“And what’s the wrong practice? Ignorance is a requirement for choices.
“Katamā ca, bhikkhave, micchāpaṭipadā? Avijjāpaccayā, bhikkhave, saṅkhārā;
Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. This is called the wrong practice.
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā.
And what’s the right practice? When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. This is called the right practice.”
Katamā ca, bhikkhave, sammāpaṭipadā? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti.
Tatiyaṁ.
SN 12.4 · About Vipassī
SN 12.4 · Vipassīsutta
At Sāvatthī.
Sāvatthiyaṁ viharati …pe…
“Mendicants, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
Then Vipassī, the one intent on awakening, thought: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
Then Vipassī thought: ‘When what exists is there rebirth? What is a requirement for rebirth?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
Then Vipassī thought: ‘When what exists is there continued existence? What is a requirement for continued existence?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
Then Vipassī thought: ‘When what exists is there grasping? What is a requirement for grasping?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving exists there’s grasping. Craving is a requirement for grasping.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Then Vipassī thought: ‘When what exists is there craving? What is a requirement for craving?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling exists there’s craving. Feeling is a requirement for craving.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
Then Vipassī thought: ‘When what exists is there feeling? What is a requirement for feeling?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact exists there’s feeling. Contact is a requirement for feeling.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
Then Vipassī thought: ‘When what exists is there contact? What is a requirement for contact?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
Then Vipassī thought: ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.
Then Vipassī thought: ‘When what exists are there name and form? What is a requirement for name and form?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.
Then Vipassī thought: ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices exist there’s consciousness. Choices are a requirement for consciousness.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.
Then Vipassī thought: ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
And so, ignorance is a requirement for choices.
Iti hidaṁ avijjāpaccayā saṅkhārā;
Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Then Vipassī thought: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”
Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
Catutthaṁ.
(Tell in full for each of the seven Buddhas.)
(Sattannampi buddhānaṁ evaṁ vitthāretabbo.)
SN 12.5 · Sikhī
SN 12.5 · Sikhīsutta
“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….
SN 12.6 · Vessabhū
SN 12.6 · Vessabhūsutta
“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….
SN 12.7 · Kakusandha
SN 12.7 · Kakusandhasutta
“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….
SN 12.8 · Koṇāgamana
SN 12.8 · Koṇāgamanasutta
“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….
SN 12.9 · Kassapa
SN 12.9 · Kassapasutta
“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….
SN 12.10 · Gotama
SN 12.10 · Gotamasutta
“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
Then it occurred to me: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jāti hoti …pe… bhavo … upādānaṁ … taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
And so, ignorance is a requirement for choices.
Iti hidaṁ avijjāpaccayā saṅkhārā;
Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
Then it occurred to me: ‘When what doesn’t exist is there no rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jāti na hoti …pe… bhavo … upādānaṁ … taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”
Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dasamo.
Buddhavaggo paṭhamo.
Tassuddānaṁ
Desanā vibhaṅgapaṭipadā ca,Vipassī sikhī ca vessabhū;Kakusandho koṇāgamano kassapo,Mahāsakyamuni ca gotamoti.