S±vatthiya½ viharati- eka½ samaya½ bhagav± s±vatthiya½ viharati jetavane an±thapiº¹ikassa ±r±me. Tatra kho bhagav± bhikkh³ ±mantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca– “paµiccasamupp±da½ vo, bhikkhave, desess±mi vibhajiss±mi. Ta½ suº±tha, s±dhuka½ manasi karotha; bh±siss±m²”ti. “Eva½, bhante”ti kho te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca–

Abiding at S±vatthi, The Sublime One addressed the monks: “Monks!” Those monks replied: “Yes, venerable sir.” And the Sublime One said thus:

“Monks, I will teach to you dependent genesis, I will give its analysis, pay close attention.”
Those monks replied: “Yes, venerable sir.”
The Sublime One said:

“Katamo ca, bhikkhave, paµiccasamupp±do? Avijj±paccay±, bhikkhave, saªkh±r±; saªkh±rapaccay± viññ±ºa½; viññ±ºapaccay± n±mar³pa½; n±mar³papaccay± sa¼±yatana½; sa¼±yatanapaccay± phasso; phassapaccay± vedan±; vedan±paccay± taºh±; taºh±paccay± up±d±na½; up±d±napaccay± bhavo; bhavapaccay± j±ti; j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Monks, what is dependent genesis? Monks, ignorance is the supportive condition for volitional cognition, volitional cognition is the supportive condition for consciousness, consciousness is the supportive condition for cognition of the physical, cognition of the physical is the supportive condition for the six extensions of sensation, the six extensions of sensation is the supportive condition for contact, contact is the supportive condition for the sensation of feeling, the sensation of feeling is the supportive condition for craving, craving is the supportive condition for identification, identification is the supportive condition for becoming, becoming is the supportive condition for birth and birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.

Such is the genesis of this entire mass of suffering.

“Katamañca, bhikkhave, jar±maraºa½? Y± tesa½ tesa½ satt±na½ tamhi tamhi sattanik±ye jar± j²raºat± khaº¹icca½ p±licca½ valittacat± ±yuno sa½h±ni indriy±na½ parip±ko; aya½ vuccati jar±. Y± tesa½ tesa½ satt±na½ tamh± tamh± sattanik±y± cuti cavanat± bhedo antaradh±na½ maccu maraºa½ k±lakiriy± khandh±na½ bhedo ka¼evarassa nikkhepo ida½ vuccati maraºa½. Iti ayañca jar±, idañca maraºa½. Ida½ vuccati, bhikkhave, jar±maraºa½.

“And what, monks, is ageing and death?

“Thus of these and manifold categories of beings are such; signs of age, broken teeth, grayness of hair, wrinkled skin, decline of longevity, deterioration of the mental faculties - these are what is called ‘aging’.

“Thus of these and manifold categories of beings are such; the vanishing, shifting out of existence, dissolution, disappearance, fatality, breaking up of the aggregates, complete end of vitality and the final repose of the body - these are what is called ‘death’. Monks, thus this aging and this death are called aging and death.

“Katam± ca, bhikkhave, j±ti? Y± tesa½ tesa½ satt±na½ tamhi tamhi sattanik±ye j±ti sañj±ti okkanti nibbatti abhinibbatti khandh±na½ p±tubh±vo ±yatan±na½ paµil±bho. Aya½ vuccati, bhikkhave, j±ti.

“Monks, and what is birth?

“Thus of these and manifold categories of beings are such; birth, growth, entry into the womb, rebirth and arising from the womb, manifestation of the aggregates, and the attainment of the sense spheres. Monks, these are what is called ‘birth’.

“Katamo ca, bhikkhave, bhavo? Tayo me, bhikkhave, bhav±– k±mabhavo, r³pabhavo, ar³pabhavo. Aya½ vuccati, bhikkhave, bhavo.

“Monks, what is becoming?

“Monks, becoming is threefold; It is predominated by the sensual, material and immaterial spheres. Monks, these are what is called ‘becoming’.

“Katamañca, bhikkhave, up±d±na½? Catt±rim±ni, bhikkhave, up±d±n±ni– k±mup±d±na½, diµµhup±d±na½, s²labbatup±d±na½, attav±dup±d±na½. Ida½ vuccati, bhikkhave, up±d±na½.

“Monks, and what is identification? Monks, the mind's way of identification is fourfold. That is identification with sensuality, identification with views, identification with ritual piety and identification with viewpoint of ‘self’. Monks, these are what is called ‘identification’.

“Katam± ca, bhikkhave, taºh±? Chayime, bhikkhave, taºh±k±y±– r³pataºh±, saddataºh±, gandhataºh±, rasataºh±, phoµµhabbataºh±, dhammataºh±. Aya½ vuccati, bhikkhave, taºh±.

“Monks, and what is craving? Monks, there are these six bases of craving; craving for material form, craving for sounds, craving for aromas, craving for flavors, craving for sensations of touch, and craving for phenomena (of the mind). Monks, these are what is called ‘craving’.

“Katam± ca, bhikkhave, vedan±? Chayime, bhikkhave, vedan±k±y±– cakkhusamphassaj± vedan±, sotasamphassaj± vedan±, gh±nasamphassaj± vedan±, jivh±samphassaj± vedan±, k±yasamphassaj± vedan±, manosamphassaj± vedan±. Aya½ vuccati, bhikkhave, vedan±.

“Monks, and what are sensations of feeling? Monks, there are these six bases of sensations feeling; sensations of feeling arisen through eye-contact, sensations of feeling arisen through ear-contact, sensations of feeling arisen through nose-contact, sensations of feeling arisen through tongue-contact, sensations of feeling arisen through body-contact, and sensations of feeling arisen through mind-contact. Monks, these are what is called ‘sensations of feeling’.

“Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassak±y±– cakkhusamphasso, sotasamphasso, gh±nasamphasso, jivh±samphasso, k±yasamphasso, manosamphasso. Aya½ vuccati, bhikkhave, phasso.

“Monks, what is contact? Monks, there are six bases of contact; contact of the eye, contact of the ear, contact of the nose, contact of the tongue, contact of the body, and the contact of mind. Monks, these are what is called ‘contact’.

“Katamañca, bhikkhave, sa¼±yatana½? Cakkh±yatana½, sot±yatana½, gh±n±yatana½, jivh±yatana½, k±y±yatana½, man±yatana½– ida½ vuccati, bhikkhave, sa¼±yatana½.

“Monks, and what are the six extensions of sensation? The extension of the eye, the extension of the ear, the extension of the nose, the extension of the tongue, the extension of the body, and the extension of the mind. Monks, these are what is called the ‘six extensions of sensation’.

“Katamañca, bhikkhave, n±mar³pa½? Vedan±, saññ±, cetan±, phasso, manasik±ro– ida½ vuccati n±ma½. Catt±ro ca mah±bh³t±, catunnañca mah±bh³t±na½ up±d±yar³pa½. Ida½ vuccati r³pa½. Iti idañca n±ma½, idañca r³pa½. Ida½ vuccati, bhikkhave, n±mar³pa½.

“Monks, and what is cognition of the physical? Sensations of feeling, sense-perception, volitional-intention, contact, and mental reflection - these are what is called ‘cognition’. The four great elements; these four great elements that are identified with as ‘physical’ - these are what is called ‘the physical’. This is ‘cognition’ and this ‘physical’. Monks, this is what is called ‘cognition of the physical’.

“Katamañca, bhikkhave, viññ±ºa½? Chayime, bhikkhave, viññ±ºak±y±– cakkhuviññ±ºa½, sotaviññ±ºa½, gh±naviññ±ºa½, jivh±viññ±ºa½, k±yaviññ±ºa½, manoviññ±ºa½. Ida½ vuccati, bhikkhave, viññ±ºa½.

“Monks, and what is consciousness? There are six bases of consciousness; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, physical-consciousness and mind-consciousness. Monks, these are what is called consciousness.

“Katame ca, bhikkhave, saªkh±r±? Tayome, bhikkhave, saªkh±r±– k±yasaªkh±ro, vac²saªkh±ro, cittasaªkh±ro. Ime vuccanti, bhikkhave, saªkh±r±.

“Monks, and what is volitional cognition? Monks, volitional cognition are threefold; volitional cognition of the physical, volitional cognition of speech, and volitional cognition of the mental faculties. Monks, these are what is called ‘volitional cognition’.

“Katam± ca, bhikkhave, avijj±? Ya½ kho, bhikkhave, dukkhe aññ±ºa½, dukkhasamudaye aññ±ºa½, dukkhanirodhe aññ±ºa½, dukkhanirodhag±miniy± paµipad±ya aññ±ºa½. Aya½ vuccati, bhikkhave, avijj±.

“Monks, and what is ignorance? Monks, this is when one is unaware of the unpleasant, is unaware of the arising of the unpleasant, is unaware of the cessation of the unpleasant, and is unaware of the path leading to the cessation of the unpleasant. Monks, this is what is called ‘ignorance’.

“Iti kho, bhikkhave, avijj±paccay± saªkh±r±; saªkh±rapaccay± viññ±ºa½; viññ±ºapaccay± n±mar³pa½; n±mar³papaccay± sa¼±yatana½; sa¼±yatanapaccay± phasso; phassapaccay± vedan±; vedan±paccay± taºh±; taºh±paccay± up±d±na½; up±d±napaccay± bhavo; bhavapaccay± j±ti; j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Therefore Monks, ignorance is the supportive condition for volitional cognition, volitional cognition is the supportive condition for consciousness, consciousness is the supportive condition for cognition of the physical, cognition of the physical is the supportive condition for the six extensions of sensation, the six extensions of sensation is the supportive condition for contact, contact is the supportive condition for the sensation of feeling, the sensation of feeling is the supportive condition for craving, craving is the supportive condition for identification, identification is the supportive condition for becoming, becoming is the supportive condition for birth and birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.

Such is the genesis of this entire mass of suffering.

“Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho; saªkh±ranirodh± viññ±ºanirodho; viññ±ºanirodh± n±mar³panirodho; n±mar³panirodh± sa¼±yatananirodho; sa¼±yatananirodh± phassanirodho; phassanirodh± vedan±nirodho; vedan±nirodh± taºh±nirodho; taºh±nirodh± up±d±nanirodho; up±d±nanirodh± bhavanirodho; bhavanirodh± j±tinirodho; j±tinirodh± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hot²”ti. Dutiya½.

“With the cessation and fading without remainder of ignorance; volitional cognition ceases. With the cessation of volitional cognition, consciousness ceases, with the cessation of consciousness, cognition of the physical ceases, with the cessation of cognition of the physical, the six extensions of sensation cease, with the cessation of the six extensions of sensation, contact ceases, with the cessation of contact, the sensation of feeling ceases, with the cessation of the sensation of feeling, craving ceases, with the cessation of craving, identification ceases, with the cessation of identification, becoming ceases, with the cessation of becoming, birth ceases and with the cessation of birth; aging and death, sorrow, weeping, affliction and mental distress ceases.

Such is the cessation of this entire mass of suffering.”

~~~

[Khantijayo Bhikkhu]