Vibhaṅgasutta

Analysis

At Sāvatthī. “Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied.

Sāvatthiyaṁ viharati. “Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha said this: “And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness.

Bhagavā etadavoca: “Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ;

Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling.

viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā;

Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth.

vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti;

Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko;

This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death.

ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), idaṁ vuccati maraṇaṁ. Iti ayañca jarā, idañca maraṇaṁ.

This is called old age and death. And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.

Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. Ayaṁ vuccati, bhikkhave, jāti.

And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

Katamo ca, bhikkhave, bhavo? Tayome, bhikkhave, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Ayaṁ vuccati, bhikkhave, bhavo.

And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

Katamañca, bhikkhave, upādānaṁ? Cattārimāni, bhikkhave, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Idaṁ vuccati, bhikkhave, upādānaṁ.

And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṁ vuccati, bhikkhave, taṇhā.

And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.

Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā.

And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.

Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṁ vuccati, bhikkhave, phasso.

And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields. And what are name and form?

Katamañca, bhikkhave, saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— idaṁ vuccati, bhikkhave, saḷāyatanaṁ. Katamañca, bhikkhave, nāmarūpaṁ?

Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form.

Vedanā, saññā, cetanā, phasso, manasikāro— idaṁ vuccati nāmaṁ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. Idaṁ vuccati rūpaṁ.

Such is name and such is form. These are called name and form. And what is consciousness? There are these six classes of consciousness.

Iti idañca nāmaṁ, idañca rūpaṁ. Idaṁ vuccati, bhikkhave, nāmarūpaṁ. Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā—

Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. And what are choices? There are three kinds of choices.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā—

Choices by way of body, speech, and mind. These are called choices. And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Katamā ca, bhikkhave, avijjā? Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ.

This is called ignorance. And so, ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

Ayaṁ vuccati, bhikkhave, avijjā. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dutiyaṁ.