SN12:28 Bhikkhu
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1At Sāvatthī. "Herein, bhikkhus, a bhikkhu understands aging-and-death, its origin, its cessation, and the way leading to its cessation.
He understands birth, its origin, its cessation, and the way leading to its cessation.
He understands existence, its origin, its cessation, and the way leading to its cessation.
He understands clinging sn.ii.44, its origin, its cessation, and the way leading to its cessation.
He understands craving, its origin, its cessation, and the way leading to its cessation.
He understands feeling, its origin, its cessation, and the way leading to its cessation.
He understands contact, its origin, its cessation, and the way leading to its cessation.
He understands the six sense bases, their origin, their cessation, and the way leading to their cessation.
He understands name-and-form, its origin, its cessation, and the way leading to its cessation.
He understands consciousness, its origin, its cessation, and the way leading to its cessation.
He understands volitional formations, their origin, their cessation, and the way leading to their cessation.
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 bhikkhu thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation;
when he thus understands birth, its origin, its cessation, and the way leading to its cessation;
when he thus understands existence, its origin, its cessation, and the way leading to its cessation;
when he thus understands clinging, its origin, its cessation, and the way leading to its cessation;
when he thus understands craving, its origin, its cessation, and the way leading to its cessation;
when he thus understands feeling, its origin, its cessation, and the way leading to its cessation;
when he thus understands contact, its origin, its cessation, and the way leading to its cessation;
when he thus understands the six sense bases, its origin, its cessation, and the way leading to its cessation;
when he thus understands name-and-form, its origin, its cessation, and the way leading to its cessation;
when he thus understands sn.ii.45 consciousness, its origin, its cessation, and the way leading to its cessation;
when he thus understands volitional formations, their origin, their cessation, and the way leading to their cessation,
he is then called a bhikkhu 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."
1Sāvatthiyaṁ vihārati. "Tatra kho … pe … idha, bhikkhave, bhikkhu jarāmaraṇaṁ pajānāti, jarāmaraṇasamudayaṁ pajānāti, jarāmaraṇanirodhaṁ pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadāṁ pajānāti,
jātiṁ pajānāti … pe …
bhavaṁ pajānāti …
upādānaṁ pajānāti …
taṇhāṁ pajānāti …
vedanāṁ pajānāti …
phassaṁ pajānāti …
saḷāyatanaṁ pajānāti …
nāmarūpaṁ pajānāti …
viññāṇaṁ pajānāti …
saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadāṁ pajānāti.
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 … pe … sammāsamādhi.
3Katamā ca, bhikkhave, jāti … pe …
katamo ca, bhikkhave, bhavo…
katamañca, bhikkhave, upādānaṁ…
katamā ca, bhikkhave, taṇhā…
vedanā…
phasso…
saḷāyatanaṁ…
nāmarūpaṁ…
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, bhikkhu evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadāṁ pajānāti,
evaṁ jātiṁ pajānāti … pe …
bhavaṁ…
upādānaṁ…
taṇhāṁ…
vedanāṁ…
phassaṁ…
saḷāyatanaṁ…
nāmarūpaṁ…
viññāṇaṁ…
saṅkhāre … saṅkhārasamudayaṁ … saṅkhāranirodhaṁ … evaṁ saṅkhāranirodhagāminiṁ paṭipadāṁ pajānāti.
Ayaṁ vuccati, bhikkhave, bhikkhu 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.
Aṭṭhamaṁ.