Dhamma Topics and their Analysis
Dhamma Topics
7. Dvādasa Paṭiccasamuppādaṅgāni
7. The Twelve Factors of Conditional Origination
from Vibhaṅgasuttaṁ, SN 12.2
Katamo ca bhikkhave paṭiccasamuppādo?
And what, monastics, is conditional origination?
1. Avijjāpaccayā bhikkhave saṅkhārā,
1. With ignorance as condition, monastics, there are volitions,
2. saṅkhārapaccayā viññāṇaṁ,
2. with volitions as condition: consciousness,
3. viññāṇapaccayā nāmarūpaṁ,
3. with consciousness as condition: mind and bodily-form,
4. nāmarūpapaccayā saḷāyatanaṁ,
4. with mind and bodily-form as condition: the six sense-spheres,
5. saḷāyatanapaccayā phasso,
5. with the six sense-spheres as condition: contact,
6. phassapaccayā vedanā,
6. with contact as condition: feeling,
7. vedanāpaccayā taṇhā,
7. with feeling as condition: craving,
8. taṇhāpaccayā upādānaṁ,
8. with craving as condition: attachment,
9. upādānapaccayā bhavo,
9. with attachment as condition: continuation,
10. bhavapaccayā jāti,
10. with continuation as condition: birth,
11-12. jātipaccayā jarāmaraṇaṁ,
11-12. with birth as condition: old age, death,
sokaparidevadukkhadomanassupāyāsā sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) arise,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
12. Katamañ-ca bhikkhave jarāmaraṇaṁ?
12. And what, monastics, is old-age and death?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye
For the various beings in the various classes of beings
jarā, jīraṇatā, khaṇḍiccaṁ, pāliccaṁ, valittacatā;
there is aging, agedness, broken teeth, greying hair, and wrinkled skin;
āyuno saṁhāni, indriyānaṁ paripāko.
the dwindling away of the lifespan, the decay of the sense faculties.
Ayaṁ vuccati jarā.
This is called old age.
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā
For the various beings in the various classes of beings
cuti, cavanatā, bhedo, antaradhānaṁ, maccu, maraṇaṁ, kālakiriyā;
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time;
khandhānaṁ bhedo, kalebarassa nikkhepo,
the break up of the components (of mind and bodily-form), the throwing off of the body,
jīvitindriyassa upacchedo.
a cutting off of the life-faculty.
Idaṁ vuccati maraṇaṁ.
This is called death.
Iti ayañ-ca jarā, idañ-ca maraṇaṁ.
This is old-age, and this is death.
Idaṁ vuccati bhikkhave jarāmaraṇaṁ.
This, monastics, is called old-age and death.
11. Katamā ca bhikkhave jāti?
11. And what, monastics, is birth?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye
For the various beings in the various classes of beings
jāti, sañjāti, okkanti, nibbatti, abhinibbatti;
there is birth, being born, appearing, arising, turning up,
khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho.
the manifestation of the components (of mind and bodily-form), the acquisition of the sense-spheres.
Ayaṁ vuccati bhikkhave jāti.
This, monastics, is called birth.
10. Katamo ca bhikkhave bhavo?
10. And what, monastics, is continuation?
Tayo me bhikkhave bhavā:
There are, monastics, three continuations:
{1} Kāmabhavo,
{1} Continuation in the sense worlds,
{2} rūpabhavo,
{2} continuation in the form worlds,
{3} arūpabhavo.
{3} continuation in the formless worlds.
Ayaṁ vuccati bhikkhave bhavo.
This, monastics, is called continuation.
9. Katamañ-ca bhikkhave upādānaṁ?
9. And what, monastics, is attachment?
Cattārimāni bhikkhave upādānāni:
There are, monastics, these four attachments:
{1} Kāmupādānaṁ,
{1} Attachment to sense pleasures,
{2} diṭṭhupādānaṁ,
{2} attachment to views,
{3} sīlabbatupādānaṁ,
{3} attachment to virtue and practice,
{4} attavādupādānaṁ.
{4} attachment to self-theories.
Idaṁ vuccati bhikkhave upādānaṁ.
This, monastics, is called attachment.
8. Katamā ca bhikkhave taṇhā?
8. And what, monastics, is craving?
Cha-y-ime bhikkhave taṇhākāyā:
There are, monastics, these six cravings:
{1} Rūpataṇhā,
{1} Craving for forms,
{2} saddataṇhā,
{2} craving for sounds,
{3} gandhataṇhā,
{3} craving for smells,
{4} rasataṇhā,
{4} craving for tastes,
{5} phoṭṭhabbataṇhā,
{5} craving for tangibles,
{6} dhammataṇhā.
{6} craving for thoughts.
Ayaṁ vuccati bhikkhave taṇhā.
This, monastics, is called craving.
7. Katamā ca bhikkhave vedanā?
7. And what, monastics, is feeling?
Cha-y-ime bhikkhave vedanākāyā:
There are, monastics, these six feelings:
{1} Cakkhusamphassajā vedanā,
{1} Feeling arising from eye-contact,
{2} sotasamphassajā vedanā,
{2} feeling arising from ear-contact,
{3} ghānasamphassajā vedanā,
{3} feeling arising from nose-contact,
{4} jivhāsamphassajā vedanā,
{4} feeling arising from tongue-contact,
{5} kāyasamphassajā vedanā,
{5} feeling arising from body-contact,
{6} manosamphassajā vedanā.
{6} feeling arising from mind-contact.
Ayaṁ vuccati bhikkhave vedanā.
This, monastics, is called feeling.
6. Katamo ca bhikkhave phasso?
6. And what, monastics, is contact?
Cha-y-ime bhikkhave phassakāyā:
There is, monastics, a group of these six contacts:
{1} Cakkhusamphasso,
{1} Eye-contact,
{2} sotasamphasso,
{2} ear-contact,
{3} ghānasamphasso,
{3} nose-contact,
{4} jivhāsamphasso,
{4} tongue-contact,
{5} kāyasamphasso,
{5} body-contact,
{6} manosamphasso.
{6} mind-contact.
Ayaṁ vuccati bhikkhave phasso.
This, monastics, is called contact.
5. Katamañ-ca bhikkhave saḷāyatanaṁ?
5. And what, monastics, are the six sense-spheres?
{1} Cakkhāyatanaṁ,
{1} Eye sense-sphere,
{2} sotāyatanaṁ,
{2} ear sense-sphere,
{3} ghāṇāyatanaṁ,
{3} nose sense-sphere,
{4} jivhāyatanaṁ,
{4} tongue sense-sphere,
{5} kāyāyatanaṁ,
{5} body sense-sphere,
{6} manāyatanaṁ.
{6} mind sense-sphere.
Idaṁ vuccati bhikkhave saḷāyatanaṁ.
This, monastics, is called the six sense-spheres.
4. Katamañ-ca bhikkhave nāmarūpaṁ?
4. And what, monastics, is mind and bodily-form?
{1} Vedanā,
{1} Feeling,
{2} saññā,
{2} perception,
{3} cetanā,
{3} intention,
{4} manasikāro.
{4} application of mind.
Idaṁ vuccati nāmaṁ.
This is called mind.
Cattāro ca mahābhūtā, catunnañ-ca mahābhūtānaṁ upādāyarūpaṁ.
The four great elementals and bodily-form derived from the great elementals.
Idaṁ vuccati rūpaṁ.
This is called bodily-form.
Iti idañ-ca nāmaṁ, idañ-ca rūpaṁ.
This is mind, and this is bodily-form.
Idaṁ vuccati bhikkhave nāmarūpaṁ.
This, monastics, is called mind and bodily-form.
3. Katamañ-ca bhikkhave viññāṇaṁ?
3. And what, monastics, is consciousness?
Cha-y-ime bhikkhave viññāṇakāyā:
There are these six consciousnesses, monastics:
{1} Cakkhuviññāṇaṁ,
{1} Eye-consciousness,
{2} sotaviññāṇaṁ,
{2} ear-consciousness,
{3} ghāṇaviññāṇaṁ,
{3} nose-consciousness,
{4} jivhāviññāṇaṁ,
{4} tongue-consciousness,
{5} kāyaviññāṇaṁ,
{5} body-consciousness,
{6} manoviññāṇaṁ.
{6} mind-consciousness.
Idaṁ vuccati bhikkhave viññāṇaṁ.
This, monastics, is called consciousness.
2. Katame ca bhikkhave saṅkhārā?
2. And what, monastics, are volitions?
Tayome bhikkhave saṅkhārā:
There are these three volitions, monastics:
{1} Kāyasaṅkhāro,
{1} Volitions expressed by way of body,
{2} vacīsaṅkhāro,
{2} volitions expressed by way of speech,
{3} cittasaṅkhāro.
{3} volitions expressed by way of mind.
Ime vuccanti bhikkhave saṅkhārā.
These, monastics, are called volitions.
1. Katamā ca bhikkhave avijjā?
1. And what, monastics, is ignorance?
{1} Yaṁ kho bhikkhave, dukkhe aññāṇaṁ,
{1} Whatever, monastics, is not knowing suffering,
{2} dukkhasamudaye aññāṇaṁ,
{2} not knowing the origination of suffering,
{3} dukkhanirodhe aññāṇaṁ,
{3} not knowing the cessation of suffering,
{4} dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ.
{4} not knowing the path leading to the cessation of suffering.
Ayaṁ vuccati bhikkhave avijjā.
This, monastics, is called ignorance.
1. Iti kho bhikkhave avijjāpaccayā saṅkhārā,
1. Thus, monastics, with ignorance as condition there are volitions,
2. saṅkhārapaccayā viññāṇaṁ,
2. with volitions as condition: consciousness,
3. viññāṇapaccayā nāmarūpaṁ,
3. with consciousness as condition: mind and bodily-form,
4. nāmarūpapaccayā saḷāyatanaṁ,
4. with mind and bodily-form as condition: the six sense-spheres,
5. saḷāyatanapaccayā phasso,
5. with the six sense-spheres as condition: contact,
6. phassapaccayā vedanā,
6. with contact as condition: feeling,
7. vedanāpaccayā taṇhā,
7. with feeling as condition: craving,
8. taṇhāpaccayā upādānaṁ,
8. with craving as condition: attachment,
9. upādānapaccayā bhavo,
9. with attachment as condition: continuation,
10. bhavapaccayā jāti,
10. with continuation as condition: birth,
11-12. jātipaccayā jarāmaraṇaṁ,
11-12. with birth as condition: old age, death,
sokaparidevadukkhadomanassupāyāsā sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) arise,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
1. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
1. But from the complete fading away and cessation of ignorance, there is the cessation of volitions,
2. saṅkhāranirodhā viññāṇanirodho,
2. from the cessation of volitions, the cessation of consciousness,
3. viññāṇanirodhā nāmarūpanirodho,
3. from the cessation of consciousness, the cessation of mind and bodily-form,
4. nāmarūpanirodhā saḷāyatananirodho,
4. from the cessation of mind and bodily-form, the cessation of the six sense-spheres,
5. saḷāyatananirodhā phassanirodho,
5. from the cessation of the six sense-spheres, the cessation of contact,
6. phassanirodhā vedanānirodho,
6. from the cessation of contact, the cessation of feeling,
7. vedanānirodhā taṇhānirodho,
7. from the cessation of feeling, the cessation of craving,
8. taṇhānirodhā upādānanirodho,
8. from the cessation of craving, the cessation of attachment,
9. upādānanirodhā bhavanirodho,
9. from the cessation of attachment, the cessation of continuation,
10. bhavanirodhā jātinirodho,
10. from the cessation of continuation, the cessation of birth,
11-12. jātinirodhā jarāmaraṇaṁ,
11-12. from the cessation of birth: old age, death,
sokaparidevadukkhadomanassupāyāsā nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
and so there is a cessation of this whole mass of suffering.
last updated: December 2016