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Linked Discourses 12.35 – Saṁyutta Nikāya 12.35
4. Kaḷāra the Aristocrat – 4. Kaḷārakhattiyavagga
SN 12.35 Ignorance is a Condition – Avijjāpaccayasutta
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 hotī”ti.
When this was said, one of the bhikkhū asked the Buddha,
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
“What are old age and death, sir, and who do they belong to?”
“‘katamaṁ nu kho, bhante, jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti?
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.
Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
Avoiding these two extremes, the Realized One teaches by the middle way:
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘Rebirth is a condition for old age and death.’”
‘jātipaccayā jarāmaraṇan’”ti.
“What is rebirth, sir, and who does it belong to?”
“Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti?
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.
Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
Avoiding these two extremes, the Realized One teaches by the middle way:
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘Continued existence is a condition for rebirth.’”
‘bhavapaccayā jātī’”ti.
“What is continued existence, sir, and who is it for?”
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti?
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.
Bhikkhu, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
Avoiding these two extremes, the Realized One teaches by the middle way:
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘Grasping is a condition for continued existence.’ …
‘upādānapaccayā bhavo’ti …pe…
‘Craving is a condition for grasping.’ …
‘taṇhāpaccayā upādānanti …
‘Feeling is a condition for craving.’ …
vedanāpaccayā taṇhāti …
‘Contact is a condition for feeling.’ …
phassapaccayā vedanāti …
‘The six sense fields are conditions for contact.’ …
saḷāyatanapaccayā phassoti …
‘Name and form are conditions for the six sense fields.’ …
nāmarūpapaccayā saḷāyatananti …
‘Consciousness is a condition for name and form.’ …
viññāṇapaccayā nāmarūpanti …
‘Saṅkhāra are a condition for consciousness.’”
saṅkhārapaccayā viññāṇan’”ti.
“What are saṅkhāra, sir, and who do they belong to?”
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are saṅkhāra, and who do they belong to?’ Or you might say, ‘Saṅkhāra are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.
Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
Avoiding these two extremes, the Realized One teaches by the middle way:
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘Ignorance is a condition for saṅkhāra.’
‘avijjāpaccayā saṅkhārā’”ti.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
‘What is continued existence …’
Katamo bhavo …pe…
‘What is grasping …’
katamaṁ upādānaṁ …
‘What is craving …’
katamā taṇhā …
‘What is feeling …’
katamā vedanā …
‘What is contact …’
katamo phasso …
‘What are the six sense fields …’
katamaṁ saḷāyatanaṁ …
‘What are name and form …’
katamaṁ nāmarūpaṁ …
‘What is consciousness …’
katamaṁ viññāṇaṁ …pe….
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
‘What are saṅkhāra, and who do they belong to?’ or ‘saṅkhāra are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.