SN12:27 Conditions
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1At Sāvatthī. "Bhikkhus, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness …
Such is the origin of this whole mass of suffering.
2"And what, bhikkhus, is aging-and-death? The aging of the various beings … defined in SN12:2 …
thus this aging and this death are together called aging-and-death.
With the arising of birth there is the arising of aging-and-death; with the cessation of birth there is the cessation of aging-and-death.
Just this Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
3"And what, bhikkhus, is birth? … defined in SN12:2
With the arising of existence there is the arising of birth. With the cessation of existence there is the cessation of birth.
Just this Noble Eightfold Path is the way leading to the cessation of birth; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is existence? … defined in SN12:2
With the arising of clinging there is the arising of existence. With the cessation of clinging there is the cessation of existence.
Just this Noble Eightfold Path is the way leading to the cessation of existence; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is clinging? … sn.ii.43 defined in SN12:2
With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging.
Just this Noble Eightfold Path is the way leading to the cessation of clinging; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is craving? … defined in SN12:2
With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving.
Just this Noble Eightfold Path is the way leading to the cessation of craving; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is feeling? … defined in SN12:2
With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling.
Just this Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is contact? … defined in SN12:2
With the arising of the six sense bases there is the arising of contact. With the cessation of the six sense bases there is the cessation of contact.
Just this Noble Eightfold Path is the way leading to the cessation of contact; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what are the six sense bases? … defined in SN12:2
With the arising of name-and-form there is the arising of the six sense bases. With the cessation of name-and-form there is the cessation of the six sense bases.
Just this Noble Eightfold Path is the way leading to the cessation of the six sense bases; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is name-and-form? … defined in SN12:2
With the arising of consciousness there is the arising of name-and-form. With the cessation of consciousness there is the cessation of name-and-form.
Just this Noble Eightfold Path is the way leading to the cessation of name-and-form; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
And what is consciousness? … defined in SN12:2
With the arising of volitional formations there is the arising of consciousness. With the cessation of volitional formations there is the cessation of consciousness.
Just this Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
4And what are volitional formations?
There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation.
With the arising of ignorance there is the arising of volitional formations. With the cessation of ignorance there is the cessation of volitional formations.
Just this Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
5"When, bhikkhus, a noble disciple thus understands the condition; thus understands the origin of the condition; thus understands the cessation of the condition; thus understands the way leading to the cessation of the condition, [n.84] Spk: He understands the condition by way of the truth of suffering, and the origin of the condition, etc., by way of the truth of the origin, etc.
he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless."
[n.85] This whole passage is repeated at SN12.28, 33, 49, and 50. Spk: He is endowed with the view of the path (maggadiṭṭhī), the vision of the path, etc.
Sekha is used here as an adjective to qualify ñāṇa and vijjā. The sekha or trainee is one who has arrived at the supramundane path and is training in it but has not yet reached arahantship, i.e., a stream-enterer, once-returner, or nonreturner; on reaching arahantship he becomes an asekha, "one beyond training."
The rendering of amatadvāraṁ ahacca tiṭṭhati at KS 2:33 as "who stands knocking at the door of the Deathless," if intended literally, shows a misunderstanding of the idiom āhacca tiṭṭhati. In both canon and commentaries the expression is often used to mean "reaching right up to, standing up against," and does not imply knocking on a door, which in Pali is expressed by the verb ākoṭeti (e.g., at Vin I 248,5). The idiom is also at SN17.28, 29(II 238,5, 16–17). For other instances, see CPD, s.v. āhacca. The Deathless, of course, is Nibbāna. Spk identifies the door to the Deathless as the noble path.
1Sāvatthiyaṁ vihārati. "Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ … pe …
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
2Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko – 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. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.
Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho.
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṁ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
3Katamā ca, bhikkhave, jāti … pe …
katamo ca, bhikkhave, bhavo …
katamañca, bhikkhave, upādānaṁ …
katamā ca, bhikkhave, taṇhā …
katamā ca, bhikkhave, vedanā …
katamo ca, bhikkhave, phasso …
katamañca, bhikkhave, saḷāyatanaṁ …
katamañca, bhikkhave, nāmarūpaṁ …
katamañca, bhikkhave, viññāṇaṁ … ?
4Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.
Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
5Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadāṁ pajānāti.
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī"ti.
Sattamaṁ.