phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …
yepi te samaṇabrāhmaṇā aparantakappikā …
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
5. Vivaṭṭakathādi
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti. те отшельники и брахманы, которые проповедуют освобождение в зримом мире …
те отшельники и брахманы, которые заняты прежними временами …
те отшельники и брахманы, которые заняты будущими временами; те отшельники и брахманы, которые заняты прежними временами, и заняты будущими временами, и занятые прежними и будущими временами, рассуждают о прежних и будущих временах и на шестидесяти двух основаниях выдвигают различные суждения о прежних и будущих временах, — все они постигают, последовательно обретая шесть оснований чувственного восприятия. Их ощущения — причина жажды, жажда — причина стремления, стремление — причина становления, становление — причина рождения, рождение — причина старости, смерти; [от него] происходят горе, плач, несчастье, неудовлетворенность, беспокойство.
5. Объяснение освобождения от цикла
И когда, монахи, монах постигает в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление шести органов чувственного восприятия, то он постигает и выходящее за пределы их всех.
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? „Что существует, когда есть стремление, что причина стремления“?
И вот, монахи, у бодхисаттвы Випасси, направившего внимание к истокам, благодаря постижению возникло понимание:
„Существует жажда — есть и стремление, жажда — причина стремления“.
И вот, монахи, бодхисаттва Випасси подумал так:
„Что существует, когда есть жажда, что причина жажды“? ‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati.
Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.
‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. „Это сознание возвращается к имени и форме и не выходит за их пределы.
И лишь постольку рождаются и старятся, и умирают, и оставляют существование, и рождаются вновь [существа],
поскольку имя и форма — причина сознания, сознание — причина имени и формы, имя и форма — причина шести оснований [чувственного восприятия], шесть оснований [чувственного восприятия] — причина соприкосновения, соприкосновение — причина ощущения, ощущение — причина жажды, жажда — причина стремления, стремление — причина становления, становление — причина рождения, рождение — причина старости и смерти; [от него] происходят горе, плач, несчастье, неудовлетворенность, беспокойство.
Таково возникновение всей этой массы страданий’.
„Возникновение! Возникновение!“ — так, монахи, [с этой мыслью] у бодхисаттвы Випасси возникло видение неслыханных прежде вещей, возникло постижение, возникла мудрость, возник свет.
‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ.
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ. Если спросят: 'От чего в качестве условия [возникает] вовлеченность?', следует ответить: 'От привязанности в качестве условия [возникает] вовлеченность'.
Если спросят: 'Есть ли наблюдаемое условие для привязанности?', следует ответить 'есть'.
Если спросят: 'От чего в качестве условия [возникает] привязанность?', следует ответить: 'От жажды в качестве условия [возникает] привязанность'.
Если спросят: 'Есть ли наблюдаемое условие для жажды?', следует ответить 'есть'.
Если спросят: 'От чего в качестве условия [возникает] жажда?', следует ответить: 'От ощущения в качестве условия [возникает] жажда'. ‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ.
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ. Если спросят: 'Есть ли наблюдаемое условие для сознания?', следует ответить 'есть'.
Если спросят: 'От чего в качестве условия [возникает] сознание?', следует ответить: 'От умственно-телесного в качестве условия [возникает] сознание'.
Так, Ананда, с сознанием в качестве условия - умственно-телесное, с умственно-телесным в качестве условия - сознание, с умственно-телесным в качестве условия - соприкосновение, с соприкосновением в качестве условия - ощущение, с ощущением в качестве условия - жажда, с жаждой в качестве условия - привязанность, с привязанностью в качестве условия - вовлеченность, с вовлеченностью в качестве условия - зарождение, с зарождением в качестве условия возникают старость, смерть, печаль, плач, [физическая] боль, умственные муки, отчаяние.
Таково возникновение всей этой массы страданий.
'Рождение обуславливает старость и смерть', - так было сказано. И таков способ, которым можно понять как зарождение обуславливает старость и смерть. “No hetaṁ, bhante”.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti? 'Конечно нет, почтенный'.
'Следовательно, такова причина, такова обусловленность, таково происхождение, таково условие вовлеченность, а именно привязанность.
'Жажда обуславливает привязанность', - так было сказано. И таков способ, которым можно понять как жажда обуславливает привязанность.
Если бы жажды не было вообще, никоим образом, ни к чему нигде, а именно
жажда образного, жажда звуков, жажда запахов, жажда вкусов, жажда осязаемых предметов, жажда познаваемых явлений - при повсеместном отсутствии жажды возможно ли будет обнаружить привязанность'?
‘Siyā aññenapi …pe…
kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā.
Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā …pe… “‘Could there be another way?’ …
And how could there be?
‘All the suffering that originates is caused by craving’: this is one contemplation.
‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation.
When a mendicant meditates in this way they can expect enlightenment or non-return.”
phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Потому что так оно бывает, когда Дхамма и Виная хорошо провозглашена и хорошо разъяснена, является освобождающей, ведёт к покою, излагается тем, кто полностью просветлён.
И что эти четыре вида цепляний имеют своим источником, каково их происхождение, откуда они появились и произвелись?
Эти четыре вида цепляния имеют жажду своим источником, жажду своим происхождением, они появились и произвелись из жажды.
И что жажда имеет своим источником, каково её происхождение, откуда она появилась и произвелась?
Жажда имеет чувство своим источником…
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Физическая пища как питание – грубая или утончённая; второй [вид] – контакт; третий – умственное волевое намерение; четвёртый – сознание.
Монахи, и в отношении этих четырёх видов питания – что является их источником, что является их происхождением, из чего они порождаются и проистекают?
Эти четыре вида питания имеют своим источником жажду. Жажда – их происхождение, они порождаются и проистекают из жажды.
И в отношении этой жажды – что является её источником, что является её происхождением, из чего она порождается и проистекает?
Эта жажда имеет своим источником чувство. Чувство – её происхождение, она порождается и проистекает из чувства. phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, С контактом как условием – чувство [возникает].
С чувством как условием – жажда [возникает].
С жаждой как условием – цепляние [возникает].
С цеплянием как условием – существование [возникает].
С существованием как условием – рождение [возникает]. evaṁ no ettha hoti—
upādānapaccayā bhavo”ti.
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
“Taṇhāpaccayā, bhante, upādānaṁ;
evaṁ no ettha hoti— mn38
mn38
mn38
mn38
mn38 upādānapaccayā bhavo”ti.
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
“Taṇhāpaccayā, bhante, upādānaṁ;
evaṁ no ettha hoti—
taṇhāpaccayā upādānan”ti. mn38
mn38
mn38
mn38
mn38 “Taṇhāpaccayā, bhante, upādānaṁ;
evaṁ no ettha hoti—
taṇhāpaccayā upādānan”ti.
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? mn38
mn38
mn38
mn38
mn38 phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, С контактом как условием – чувство [возникает].
С чувством как условием – жажда [возникает].
С жаждой как условием – цепляние [возникает].
С цеплянием как условием – существование [возникает].
С существованием как условием – рождение [возникает].
phassapaccayā vedanā,
vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṁ,
upādānapaccayā bhavo,
bhavapaccayā jāti, С контактом как условием - чувство [возникает]. ",
С чувством как условием - жажда [возникает]. ",
С жаждой как с условием - цепляние [возникает]. ",
С цеплянием как с условием - существование [возникает]. ",
С существованием как с условием - рождение [возникает]. ",
phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? ‘When what exists is there grasping? What is a condition for grasping?’
Then, through rational application of mind, Vipassī comprehended with wisdom:
‘When craving exists there’s grasping. Craving is a condition for grasping.’
Then Vipassī thought:
‘When what exists is there craving? What is a condition for craving?’
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
What is the source, origin, birthplace, and inception of these four fuels?
Craving.
And what is the source, origin, birthplace, and inception of craving?
Feeling.
‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.
Tatra kallaṁ veyyākaraṇaṁ:
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
“Ko nu kho, bhante, upādiyatī”ti?
“No kallo pañho”ti bhagavā avoca: ‘What is a condition for craving?’
And a fitting answer to this would be:
‘Feeling is a condition for craving. Craving is a condition for grasping.’”
“But sir, who grasps?”
“That’s not a fitting question,” said the Buddha. ‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.
Tatra kallaṁ veyyākaraṇaṁ:
‘taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo’ti …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘What is a condition for grasping?’
And a fitting answer to this would be:
‘Craving is a condition for grasping.
Grasping is a condition for continued existence.’ …
That is how this entire mass of suffering originates.
Bhavapaccayā, bhikkhave, jāti …pe…
upādānapaccayā, bhikkhave, bhavo …
taṇhāpaccayā, bhikkhave, upādānaṁ …
vedanāpaccayā, bhikkhave, taṇhā …
phassapaccayā, bhikkhave, vedanā … Continued existence is a condition for rebirth …
Grasping is a condition for continued existence …
Craving is a condition for grasping …
Feeling is a condition for craving …
Contact is a condition for feeling …
Bhavapaccayā jātīti ñāṇaṁ …pe…
upādānapaccayā bhavoti ñāṇaṁ …
taṇhāpaccayā upādānanti ñāṇaṁ …
vedanāpaccayā taṇhāti ñāṇaṁ …
phassapaccayā vedanāti ñāṇaṁ … The knowledge that continued existence is a condition for rebirth …
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Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘upādānapaccayā bhavo’ti …pe…
‘taṇhāpaccayā upādānanti …
vedanāpaccayā taṇhāti …
phassapaccayā vedanāti … Avoiding these two extremes, the Realized One teaches by the middle way:
‘Grasping is a condition for continued existence.’ …
‘Craving is a condition for grasping.’ …
‘Feeling is a condition for craving.’ …
‘Contact is a condition for feeling.’ …
Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
Phassapaccayā vedanā,
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Sotañca paṭicca sadde ca …pe… Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
Ear consciousness arises dependent on the ear and sounds. … Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Sāvatthiyaṁ viharati.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; At Sāvatthī.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth. Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Fueled and sustained by that, the bonfire would burn for a long time.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Sāvatthiyaṁ viharati.
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; At Sāvatthī.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Fueled and sustained by that, the oil lamp would burn for a long time.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Fueled and sustained by that, the oil lamp would burn for a long time.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
Suppose an oil lamp depended on oil and a wick to burn.
Sāvatthiyaṁ viharati.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti. At Sāvatthī.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence. …
That is how this entire mass of suffering originates. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Fueled and sustained by that, the great tree would stand for a long time.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Seyyathāpi, bhikkhave, mahārukkho. Fueled and sustained by that, the great tree would stand for a long time.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
Suppose there was a great tree.
Sāvatthiyaṁ viharati.
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Seyyathāpi, bhikkhave, taruṇo rukkho. At Sāvatthī.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
Suppose there was a sapling. Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Fueled and sustained in this way the sapling would grow, increase, and mature.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping. …
That is how this entire mass of suffering originates.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti. Fueled and sustained by that, the great tree would stand for a long time.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence. …
That is how this entire mass of suffering originates.
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?
So sammasamāno evaṁ jānāti:
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.
Tathāpaṭipanno ca hoti anudhammacārī. ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
While examining they know:
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
They understand attachments, their origin, their cessation, and the fitting practice for their cessation.
And they practice in line with that path.
‘bhavapaccayā jātīti …pe…
upādānapaccayā bhavoti …
taṇhāpaccayā upādānanti …
vedanāpaccayā taṇhāti …
phassapaccayā vedanāti … continued existence is a condition for rebirth …
grasping is a condition for continued existence …
craving is a condition for grasping …
feeling is a condition for craving …
contact is a condition for feeling …
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Evaṁ, bhante”.
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Evaṁ, bhante”.
“Vedanāpaccayā taṇhāti … “Do you see that grasping is a condition for continued existence?”
“Yes, sir.”
“Do you see that craving is a condition for grasping?”
“Yes, sir.”
“Do you see that feeling is a condition for craving …
Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth. Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth. Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo;
bhavapaccayā jāti; Contact is a condition for feeling.
Feeling is a condition for craving.
Craving is a condition for grasping.
Grasping is a condition for continued existence.
Continued existence is a condition for rebirth.