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संयुत्त निकाय १२।२०
Saṁyutta Nikāya 12.20
The Related Suttas Collection 12.20
२। आहारवग्ग
2. Āhāravagga
2. Fuel
पच्चयसुत्त
Paccayasutta
Conditions
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“पटिच्चसमुप्पादञ्च वो, भिक्खवे, देसेस्सामि पटिच्चसमुप्पन्ने च धम्मे। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will teach you dependent origination and dependently originated phenomena. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“कतमो च, भिक्खवे, पटिच्चसमुप्पादो? जातिपच्चया, भिक्खवे, जरामरणं। उप्पादा वा तथागतानं अनुप्पादा वा तथागतानं, ठिताव सा धातु धम्मट्ठितता धम्मनियामता इदप्पच्चयता। तं तथागतो अभिसम्बुज्झति अभिसमेति। अभिसम्बुज्झित्वा अभिसमेत्वा आचिक्खति देसेति पञ्ञापेति पट्ठपेति विवरति विभजति उत्तानीकरोति। ‘पस्सथाऽति चाह: ‘जातिपच्चया, भिक्खवे, जरामरणंऽ।
“Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’.
“And what is dependent origination? Rebirth is a condition for old age and death. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. ‘Look,’ he says, ‘Rebirth is a condition for old age and death.’
भवपच्चया, भिक्खवे, जाति …पे… उपादानपच्चया, भिक्खवे, भवो … तण्हापच्चया, भिक्खवे, उपादानं …
Bhavapaccayā, bhikkhave, jāti …pe… upādānapaccayā, bhikkhave, bhavo … taṇhāpaccayā, bhikkhave, upādānaṁ …
Continued existence is a condition for rebirth … Grasping is a condition for continued existence … Craving is a condition for grasping …
वेदनापच्चया, भिक्खवे, तण्हा … फस्सपच्चया, भिक्खवे, वेदना … सळायतनपच्चया, भिक्खवे, फस्सो … नामरूपपच्चया, भिक्खवे, सळायतनं …
vedanāpaccayā, bhikkhave, taṇhā … phassapaccayā, bhikkhave, vedanā … saḷāyatanapaccayā, bhikkhave, phasso … nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ …
Feeling is a condition for craving … Contact is a condition for feeling … The six sense fields are a condition for contact … Name and form are conditions for the six sense fields …
विञ्ञाणपच्चया, भिक्खवे, नामरूपं …
viññāṇapaccayā, bhikkhave, nāmarūpaṁ …
Consciousness is a condition for name and form …
सङ्खारपच्चया, भिक्खवे, विञ्ञाणं … अविज्जापच्चया, भिक्खवे, सङ्खारा उप्पादा वा तथागतानं अनुप्पादा वा तथागतानं, ठिताव सा धातु धम्मट्ठितता धम्मनियामता इदप्पच्चयता। तं तथागतो अभिसम्बुज्झति अभिसमेति। अभिसम्बुज्झित्वा अभिसमेत्वा आचिक्खति देसेति पञ्ञापेति पट्ठपेति विवरति विभजति उत्तानीकरोति। ‘पस्सथाऽति चाह: ‘अविज्जापच्चया, भिक्खवे, सङ्खाराऽ। इति खो, भिक्खवे, या तत्र तथता अवितथता अनञ्ञथता इदप्पच्चयता—अयं वुच्चति, भिक्खवे, पटिच्चसमुप्पादो।
saṅkhārapaccayā, bhikkhave, viññāṇaṁ … avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.
Choices are a condition for consciousness … Ignorance is a condition for choices. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. ‘Look,’ he says, ‘Ignorance is a condition for choices.’ So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: this is called dependent origination.
कतमे च, भिक्खवे, पटिच्चसमुप्पन्ना धम्मा? जरामरणं, भिक्खवे, अनिच्चं सङ्खतं पटिच्चसमुप्पन्नं खयधम्मं वयधम्मं विरागधम्मं निरोधधम्मं। जाति, भिक्खवे, अनिच्चा सङ्खता पटिच्चसमुप्पन्ना खयधम्मा वयधम्मा विरागधम्मा निरोधधम्मा। भवो, भिक्खवे, अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो खयधम्मो वयधम्मो विरागधम्मो निरोधधम्मो। उपादानं भिक्खवे …पे… तण्हा, भिक्खवे …
Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṁ bhikkhave …pe… taṇhā, bhikkhave …
And what are the dependently originated phenomena? Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Rebirth … Continued existence … Grasping … Craving …
वेदना, भिक्खवे … फस्सो, भिक्खवे … सळायतनं, भिक्खवे … नामरूपं, भिक्खवे …
vedanā, bhikkhave … phasso, bhikkhave … saḷāyatanaṁ, bhikkhave … nāmarūpaṁ, bhikkhave …
Feeling … Contact … The six sense fields … Name and form …
विञ्ञाणं, भिक्खवे …
viññāṇaṁ, bhikkhave …
Consciousness …
सङ्खारा, भिक्खवे … अविज्जा, भिक्खवे, अनिच्चा सङ्खता पटिच्चसमुप्पन्ना खयधम्मा वयधम्मा विरागधम्मा निरोधधम्मा। इमे वुच्चन्ति, भिक्खवे, पटिच्चसमुप्पन्ना धम्मा।
saṅkhārā, bhikkhave … avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
Choices … Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. These are called the dependently originated phenomena.
यतो खो, भिक्खवे, अरियसावकस्स ‘अयञ्च पटिच्चसमुप्पादो, इमे च पटिच्चसमुप्पन्ना धम्माऽ यथाभूतं सम्मप्पञ्ञाय सुदिट्ठा होन्ति, सो वत पुब्बन्तं वा पटिधाविस्सति: ‘अहोसिं नु खो अहं अतीतमद्धानं, ननु खो अहोसिं अतीतमद्धानं, किं नु खो अहोसिं अतीतमद्धानं, कथं नु खो अहोसिं अतीतमद्धानं, किं हुत्वा किं अहोसिं नु खो अहं अतीतमद्धानन्ऽति; अपरन्तं वा उपधाविस्सति: ‘भविस्सामि नु खो अहं अनागतमद्धानं, ननु खो भविस्सामि अनागतमद्धानं, किं नु खो भविस्सामि अनागतमद्धानं, कथं नु खो भविस्सामि अनागतमद्धानं, किं हुत्वा किं भविस्सामि नु खो अहं अनागतमद्धानन्ऽति; एतरहि वा पच्चुप्पन्नं अद्धानं अज्झत्तं कथङ्कथी भविस्सति: ‘अहं नु खोस्मि, नो नु खोस्मि, किं नु खोस्मि, कथं नु खोस्मि, अयं नु खो सत्तो कुतो आगतो, सो कुहिं गमिस्सतीऽति—नेतं ठानं विज्जति। तं किस्स हेतु? तथा हि, भिक्खवे, अरियसावकस्स अयञ्च पटिच्चसमुप्पादो इमे च पटिच्चसमुप्पन्ना धम्मा यथाभूतं सम्मप्पञ्ञाय सुदिट्ठा”ति।
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati: ‘ahosiṁ nu kho ahaṁ1 atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; aparantaṁ vā upadhāvissati: ‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati: ‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it’s quite impossible for them to turn back to the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ Or to turn forward to the future, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or to be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Why is that? Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”
दसमं।
Dasamaṁ.
आहारवग्गो दुतियो।
Āhāravaggo dutiyo.
तस्सुद्दानं
Tassuddānaṁ
आहारं फग्गुनो चेव, द्वे च समणब्राह्मणा; कच्चानगोत्त धम्मकथिकं, अचेलं तिम्बरुकेन च; बालपण्डिततो चेव, दसमो पच्चयेन चाति।
Āhāraṁ phagguno ceva, Dve ca samaṇabrāhmaṇā; Kaccānagotta dhammakathikaṁ, Acelaṁ timbarukena ca; Bālapaṇḍitato ceva, Dasamo paccayena cāti.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
