SN 12.1, 12.2 Dependent Origination
Posted: Wed Nov 23, 2011 1:12 pm
SN 12.1 Pañiccasamuppàda: Dependent Origination
Translated by John Ireland
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The Lord said: "Bhikkhus, I will teach you Dependent Arising,[29] listen attend carefully and I will speak."
"Yes, Sir," those bhikkhus replied to the Lord.
The Lord said: "Now what, bhikkhus, is Dependent Arising? With ignorance as condition, bhikkhus, volitional activities come to be; with volitional activities as condition, consciousness comes to be; with consciousness as condition, mind-and-body come to be; with mind-and-body as condition, the sixfold sense-field comes to be; with the sixfold sense-field as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, grasping comes to be; with grasping as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief and despair come to be. That is how there is an origin to this whole mass of suffering. And this, bhikkhus, is called Dependent Arising.
"But from the complete disappearance and cessation of ignorance, volitional activities cease; from the cessation of volitional activities, consciousness ceases; from the cessation of consciousness, mind-and-body ceases; from the cessation of mind-and-body, the sixfold sense-field ceases; from the cessation of the sixfold sense-field contact ceases; from the cessation of contact feeling ceases; from the cessation of feeling, craving ceases; from the cessation of craving, grasping ceases; from the cessation of grasping, becoming ceases; from the cessation of becoming, birth ceases; from the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief and despair cease.[30] That is how there is a ceasing of this whole mass of suffering."
Notes
29. The doctrine of paticca samuppaada, dependent arising, dependent origination, conditioned genesis or co-production, as it is variously rendered in translation, is the central and most profound teaching of Buddhism, and unique to it. It is the key to understanding the Buddha's teaching and one might say that one's depth of understanding of the paticca samuppaada is equivalent to one's depth of understanding of Buddhism. By obtaining at least an intellectual grasp of its principles everything else should automatically fall into place and to have a full understanding of it implies one would be fully Enlightened. Broadly speaking it is the doctrine of the conditionality of all the phenomena of existence, physical, mental and moral. It shows how everything in the universe arises, is supported and passes away dependent upon a variety of conditioning factors, which themselves are likewise dependent upon other factors. Nothing can exist independently, unrelated to and unaffected by the other phenomena in its environment.
30. Buddhism, being practical uses this principle specifically to show the origin of suffering and its cessation by the removal of its causative and supportive conditions. For this purpose twelve conditioning factors are enumerated beginning with ignorance and defined in SN 12.2.
Traditionally the twelve factors are regarded as spread over the three periods of time or past, present and future lives, and fall into groups as being active or causative and passive or resultant. There are two past active factors, ignorance and volitional activities (factors 1 and 2), giving rise to their results in this life, consciousness, mind-and body, the sixfold sense-field, contact and feeling (factors 3-7). Craving, grasping, and becoming (factors 8 to 10) are the present causative factors with their results in a future life, represented by birth and aging-and-death, etc. (factors 11 and 12). See Dependent Origination, by Piyadassi Thera (The Wheel No. 15 a/b).
Translated by John Ireland
http://www.accesstoinsight.org/lib/auth ... passage-16" onclick="window.open(this.href);return false;
The Lord said: "Bhikkhus, I will teach you Dependent Arising,[29] listen attend carefully and I will speak."
"Yes, Sir," those bhikkhus replied to the Lord.
The Lord said: "Now what, bhikkhus, is Dependent Arising? With ignorance as condition, bhikkhus, volitional activities come to be; with volitional activities as condition, consciousness comes to be; with consciousness as condition, mind-and-body come to be; with mind-and-body as condition, the sixfold sense-field comes to be; with the sixfold sense-field as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, grasping comes to be; with grasping as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief and despair come to be. That is how there is an origin to this whole mass of suffering. And this, bhikkhus, is called Dependent Arising.
"But from the complete disappearance and cessation of ignorance, volitional activities cease; from the cessation of volitional activities, consciousness ceases; from the cessation of consciousness, mind-and-body ceases; from the cessation of mind-and-body, the sixfold sense-field ceases; from the cessation of the sixfold sense-field contact ceases; from the cessation of contact feeling ceases; from the cessation of feeling, craving ceases; from the cessation of craving, grasping ceases; from the cessation of grasping, becoming ceases; from the cessation of becoming, birth ceases; from the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief and despair cease.[30] That is how there is a ceasing of this whole mass of suffering."
Notes
29. The doctrine of paticca samuppaada, dependent arising, dependent origination, conditioned genesis or co-production, as it is variously rendered in translation, is the central and most profound teaching of Buddhism, and unique to it. It is the key to understanding the Buddha's teaching and one might say that one's depth of understanding of the paticca samuppaada is equivalent to one's depth of understanding of Buddhism. By obtaining at least an intellectual grasp of its principles everything else should automatically fall into place and to have a full understanding of it implies one would be fully Enlightened. Broadly speaking it is the doctrine of the conditionality of all the phenomena of existence, physical, mental and moral. It shows how everything in the universe arises, is supported and passes away dependent upon a variety of conditioning factors, which themselves are likewise dependent upon other factors. Nothing can exist independently, unrelated to and unaffected by the other phenomena in its environment.
30. Buddhism, being practical uses this principle specifically to show the origin of suffering and its cessation by the removal of its causative and supportive conditions. For this purpose twelve conditioning factors are enumerated beginning with ignorance and defined in SN 12.2.
Traditionally the twelve factors are regarded as spread over the three periods of time or past, present and future lives, and fall into groups as being active or causative and passive or resultant. There are two past active factors, ignorance and volitional activities (factors 1 and 2), giving rise to their results in this life, consciousness, mind-and body, the sixfold sense-field, contact and feeling (factors 3-7). Craving, grasping, and becoming (factors 8 to 10) are the present causative factors with their results in a future life, represented by birth and aging-and-death, etc. (factors 11 and 12). See Dependent Origination, by Piyadassi Thera (The Wheel No. 15 a/b).