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Linked Discourses 12.27 – Saṁyutta Nikāya 12.27
3. The Ten Powers – 3. Dasabalavagga
SN 12.27 Conditions – Paccayasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Ignorance is a condition for saṅkhāra.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
Saṅkhāra are a condition for consciousness. …
saṅkhārapaccayā viññāṇaṁ …pe…
That is how this entire mass of suffering originates.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
And what is old age and death?
Katamañca, bhikkhave, jarāmaraṇaṁ?
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.
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—
This is called old age.
ayaṁ vuccati jarā.
The passing away, perishing, 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.
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo;
This is called death.
idaṁ vuccati maraṇaṁ.
Such is old age, and such is death.
Iti ayañca jarā idañca maraṇaṁ.
This is called old age and death.
Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.
Rebirth is the origin of old age and death.
Jātisamudayā jarāmaraṇasamudayo;
When rebirth ceases, old age and death cease.
jātinirodhā jarāmaraṇanirodho.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
And what is rebirth? …
Katamā ca, bhikkhave, jāti …pe…
And what is continued existence? …
katamo ca, bhikkhave, bhavo …
And what is grasping? …
katamañca, bhikkhave, upādānaṁ …
And what is craving? …
katamā ca, bhikkhave, taṇhā …
And what is feeling? …
katamā ca, bhikkhave, vedanā …
And what is contact? …
katamo ca, bhikkhave, phasso …
And what are the six sense fields? …
katamañca, bhikkhave, saḷāyatanaṁ …
And what are name and form? …
katamañca, bhikkhave, nāmarūpaṁ …
And what is consciousness? …
katamañca, bhikkhave, viññāṇaṁ …?
And what are saṅkhāra?
Katame ca, bhikkhave, saṅkhārā?
There are three kinds of saṅkhāra.
Tayome, bhikkhave, saṅkhārā—
Saṅkhāra by way of body, speech, and mind.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
These are called saṅkhāra.
Ime vuccanti, bhikkhave, saṅkhārā.
Ignorance is the origin of saṅkhāra.
Avijjāsamudayā saṅkhārasamudayo;
When ignorance ceases, saṅkhāra cease.
avijjānirodhā saṅkhāranirodho.
The practice that leads to the cessation of saṅkhāra is simply this noble eightfold path,
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.
Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.