-kathā (Discourse on Dependent Origination)
[57]
Thus have I heard: —
At one time the Blessed One was dwelling in Kurujanapada, in a settlement of the Kurus called Kammāsattha. Then the Venerable Ānanda went to pay homage to the Blessed One at His dwelling. When he had gone to pay homage and had made reverence to the Blessed One, he sat down to one side in a fitting place. When the Venerable Ānanda had sat down properly, he addressed the Blessed One this matter, saying: “O Good One, wonderful, never before has there been: O Good One, this paṭicca-samuppāda (paṭicca-samuppāda — dependent origination) is profoundly deep and appears as something deep; and yet it appears to me as something shallow.”
The Blessed One said: “Do not speak thus, Ānanda; do not speak thus, Ānanda. This paṭicca-samuppāda (paṭicca-samuppāda — dependent origination) is profoundly deep and appears as something deep. See, Ānanda: because of not knowing truly, because of not penetrating through, this Dhamma — these beings — arise entwined like the thread of a weaver, arising as knots like clumps of thread, arising like thatch-grass and reed-grass, and therefore do not escape the lower realms, the woeful states, the destructive rebirths, the round of suffering. See, Ānanda, when you are asked, ‘Is old-age-and-death (jara-maraṇa — old-age and death) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is old-age-and-death conditioned?’ you shall answer, ‘It is conditioned by birth (jāti — birth).’ When you are asked, ‘Is birth (jāti — birth) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is birth (jāti — birth) conditioned?’ you shall answer, ‘It is conditioned by becoming (bhava — becoming).’ When you are asked, ‘Is becoming (bhava — becoming) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is becoming (bhava — becoming) conditioned?’ you shall answer, ‘It is conditioned by clinging (upādāna — clinging).’ When you are asked, ‘Is clinging (upādāna — clinging) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is clinging (upādāna — clinging) conditioned?’ you shall answer, ‘It is conditioned by craving (taṇhā — craving).’ When you are asked, ‘Is craving (taṇhā — craving) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is craving (taṇhā — craving) conditioned?’ you shall answer, ‘It is conditioned by feeling (vedanā — feeling).’ When you are asked, ‘Is feeling (vedanā — feeling) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is feeling (vedanā — feeling) conditioned?’ you shall answer, ‘It is conditioned by contact (phassa — contact).’ When you are asked, ‘Is contact (phassa — contact) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is contact (phassa — contact) conditioned?’ you shall answer, ‘It is conditioned by name-and-form (nāma-rūpa — name-and-form).’ When you are asked, ‘Is name-and-form (nāma-rūpa — name-and-form) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is name-and-form (nāma-rūpa — name-and-form) conditioned?’ you shall answer, ‘It is conditioned by consciousness (viññāṇa — consciousness).’ When you are asked, ‘Is consciousness (viññāṇa — consciousness) conditioned by this?’ you shall answer, ‘It is conditioned.’ If they ask, ‘By what is consciousness (viñāṇa — consciousness) conditioned?’ you shall answer, ‘It is conditioned by name-and-form (nāma-rūpa — name-and-form).’
See, Ānanda, because name-and-form (nāma-rūpa — name-and-form) is the condition in this way, consciousness (viññāṇa — consciousness) arises; because consciousness (viññāṇa — consciousness) is the condition, name-and-form (nāma-rūpa — name-and-form) arises; because name-and-form (nāma-rūpa — name-and-form) is the condition, contact (phassa — contact) arises; because contact (phassa — contact) is the condition, feeling (vedanā — feeling) arises; because feeling (vedanā — feeling) is the condition, craving (taṇhā — craving) arises; because craving (taṇhā — craving) is the condition, clinging (upādāna — clinging) arises; because clinging (upādāna — clinging) is the condition, becoming (bhava — becoming) arises; because becoming (bhava — becoming) is the condition, birth (jāti — birth) arises; because birth (jāti — birth) is the condition, old-age-and-death (jara-maraṇa — old-age and death) arises together with sorrow, lamentation, pain, grief, and despair. The arising of this whole mass of suffering is in this manner.
[58]
Now this statement, ‘Because birth (jāti — birth) is a condition, old-age-and-death (jara-maraṇa — old-age and death) arises,’ we explain thus by implication: —
See, Ānanda, you must know this point by implication as I have said, ‘Because birth (jāti — birth) is a condition, old-age-and-death (jara-maraṇa — old-age and death) arises.’ See, Ānanda, if birth (jāti — birth) were not present for any being in any plane anywhere — that is, not present for devas (deva), not present for gandhabba / people of the gandhabba order, not present for yakkha / yakkhas, not present for peta / spirits, not present for humans (manussa), not present for quadrupeds, not present for birds, not present for reptiles — if birth (jāti — birth) were not present for those beings — if birth (jāti — birth) were entirely absent, because birth (jāti — birth) has ceased, could old-age-and-death (jara-maraṇa — old-age and death) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of old-age-and-death (jara-maraṇa — old-age and death) is birth (jāti — birth).
Now this statement, ‘Because becoming (bhava — becoming) is a condition, birth (jāti — birth) arises,’ we explain thus by implication: —
See, Ānanda, you must know this point by implication as I have said, ‘Because becoming (bhava — becoming) is a condition, birth (jāti — birth) arises.’ See, Ānanda, if becoming (bhava — becoming) were not present for any being in any plane anywhere — that is, in the sensual plane (kāmabhava), the fine-form plane (rūpabhava), the formless plane (arūpabhava) — if becoming (bhava — becoming) were entirely absent because becoming (bhava — becoming) has ceased, could birth (jāti — birth) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of birth (jāti — birth) is becoming (bhava — becoming).
Now this statement, ‘Because clinging (upādāna — clinging) is a condition, becoming (bhava — becoming) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because clinging (upādāna — clinging) is a condition, becoming (bhava — becoming) arises.’ See, Ānanda, if clinging (upādāna — clinging) were not present for any being in any plane anywhere — that is, sensual clinging (kāmupādāna), view-clinging (diṭṭhi-upādāna), clinging to rites and rituals (sīla-uppatta-upādāna), self-theory clinging (attavādo-upādāna) — if clinging (upādāna — clinging) were entirely absent because clinging (upādāna — clinging) has ceased, could becoming (bhava — becoming) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of becoming (bhava — becoming) is clinging (upādāna — clinging).
Now this statement, ‘Because craving (taṇhā — craving) is a condition, clinging (upādāna — clinging) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because craving (taṇhā — craving) is a condition, clinging (upādāna — clinging) arises.’ See, Ānanda, if craving (taṇhā — craving) were not present for any being in any plane anywhere — that is, craving for forms (rūpa-taṇhā), craving for sounds (saddā-taṇhā), craving for smells (gandha-taṇhā), craving for tastes (rasa-taṇhā), craving for tangibles (phoṭṭhappa-taṇhā), craving for dhammas (dhamma-taṇhā) — if craving (taṇhā — craving) were entirely absent because craving (taṇhā — craving) has ceased, could clinging (upādāna — clinging) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of clinging (upādāna — clinging) is craving (taṇhā — craving).
Now this statement, ‘Because feeling (vedanā — feeling) is a condition, craving (taṇhā — craving) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because feeling (vedanā — feeling) is a condition, craving (taṇhā — craving) arises.’ See, Ānanda, if feeling (vedanā — feeling) were not present for any being in any plane anywhere — that is, feelings born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact — if feeling (vedanā — feeling) were entirely absent because feeling (vedanā — feeling) has ceased, could craving (taṇhā — craving) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of craving (taṇhā — craving) is feeling (vedanā — feeling).
[59]
See, Ānanda, thus: because of feeling (vedanā — feeling) craving (taṇhā — craving) arises; because of craving (taṇhā — craving) seeking arises; because of seeking, acquisition (lābha — gain / acquisition) arises; because of acquisition, determination / settling-decision arises; because of determination, attachment and liking arise; because of attachment and liking, concern / anxiety arises; because of concern / anxiety, clinging arises; because of clinging, stinginess arises; because of stinginess, guarding / protecting arises; because of guarding / protecting, the matters of protection arise — unwholesome, base, disgraceful deeds are not few, namely: taking up club and taking up knife, disputes, quarrels, brawling, saying ‘You, you’ (insults), divisive speech, and false speech — these arise. I speak thus. See, Ānanda, you must know this by implication as I have said that the matters of protection — unwholesome, base, disgraceful deeds, namely: taking up club, taking up knife, disputes, quarrels, brawling, saying ‘You, you,’ divisive speech, and false speech — arise. See, Ānanda, if guarding / protecting were not present for any being in any plane anywhere, when guarding / protecting is entirely absent because guarding / protecting has ceased, could the unwholesome, base, disgraceful deeds — taking up club, taking up knife, disputes, quarrels, brawling, saying ‘You, you,’ divisive speech, and false speech — arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of the arising of these unwholesome, base, disgraceful deeds, namely the taking up of club, taking up knife, disputes, quarrels, brawling, saying ‘You, you,’ divisive speech, and false speech — is guarding / protecting (i.e., defensive activity) itself.
Now this statement, ‘Because of stinginess (macchariya / taccā — stinginess? [text: ความตระหนี่]) guarding / protecting arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of stinginess guarding / protecting arises.’ See, Ānanda, if stinginess were not present for any being in any plane anywhere, when stinginess is entirely absent because stinginess has ceased, could guarding / protecting arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of guarding / protecting is stinginess itself.
Now this statement, ‘Because of clinging (upādāna — clinging) stinginess arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of clinging stinginess arises.’ See, Ānanda, if clinging (upādāna — clinging) were not present for any being in any plane anywhere, when clinging is entirely absent because clinging has ceased, could stinginess arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of stinginess is clinging itself.
Now this statement, ‘Because of concern / anxiety (upayāsa / pariyesana? — concern/anxiety? [text: พะวง]) clinging arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of concern clinging arises.’ See, Ānanda, if concern were not present for any being in any plane anywhere, when concern is entirely absent because concern has ceased, could clinging arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of clinging is concern itself.
Now this statement, ‘Because of attachment and liking (rāga/mettā? — attachment/liking? [text: ความรักใคร่พึงใจ]) concern arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of attachment and liking concern arises.’ See, Ānanda, if attachment and liking were not present for any being in any plane anywhere, when attachment and liking are entirely absent because attachment and liking have ceased, could concern arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of concern is attachment and liking itself.
See, Ānanda, you must know this by implication as I have said, ‘Because of determination attachment and liking arise.’ See, Ānanda, if determination were not present for any being in any plane anywhere, when determination is entirely absent because determination has ceased, could attachment and liking arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of attachment and liking is determination itself.
Now this statement, ‘Because of acquisition / gain (lābha — gain) determination arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of acquisition determination arises.’ See, Ānanda, if acquisition (lābha — gain) were not present for any being in any plane anywhere, when acquisition is entirely absent because acquisition has ceased, could determination arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of determination is acquisition itself.
See, Ānanda, you must know this by implication as I have said, ‘Because of seeking acquisition arises.’ See, Ānanda, if seeking were not present for any being in any plane anywhere, when seeking is entirely absent because seeking has ceased, could acquisition arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of acquisition is seeking itself.
Now this statement, ‘Because of craving (taṇhā — craving) seeking arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of craving seeking arises.’ See, Ānanda, if craving (taṇhā — craving) were not present for any being in any plane anywhere — that is, sensual craving (kāma-taṇhā), becoming-craving (bhava-taṇhā), non-becoming-craving (vibhava-taṇhā) — when craving is entirely absent because craving has ceased, could seeking arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of seeking is craving itself.
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See, Ānanda, these two Dhammas together are one with feeling in two respects, thus: —
Now this statement, ‘Because of contact (phassa — contact) feeling (vedanā — feeling) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of contact feeling arises.’ See, Ānanda, if contact (phassa — contact) were not present for any being in any plane anywhere — that is, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact — when contact (phassa — contact) is entirely absent because contact has ceased, could feeling (vedanā — feeling) arise at all?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of feeling (vedanā — feeling) is contact (phassa — contact).
Now this statement, ‘Because of name-and-form (nāma-rūpa — name-and-form) contact (phassa — contact) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of name-and-form contact arises.’ See, Ānanda, for the designation of name and body the forms must be complete with features, sex, marks, and distinguishing signs; when those features, sex, marks, distinguishing signs are not present, could contact merely by the name of form-body arise?
No, Lord.
See, Ānanda, the designation of body-form must be complete with features, sex, marks, distinguishing signs; when those features, sex, marks, distinguishing signs are not present, could contact by impact arise in name-body?
No, Lord.
See, Ānanda, the designation of name and of form must be complete with features, sex, marks, distinguishing signs; when those features, sex, marks, distinguishing signs are not present, could mere contact-by-name, or contact by impact, arise?
No, Lord.
See, Ānanda, the designation of name and form must be complete with features, sex, marks, distinguishing signs; when those features, sex, marks, distinguishing signs are not present, could contact arise?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of contact (phassa — contact) is name-and-form (nāma-rūpa — name-and-form).
Now this statement, ‘Because of consciousness (viññāṇa — consciousness) name-and-form (nāma-rūpa — name-and-form) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of consciousness name-and-form arises.’ See, Ānanda, could consciousness not descend into the mother’s womb and name-and-form be severed in the mother’s womb?
No, Lord.
See, Ānanda, if consciousness did descend into the mother’s womb, could name-and-form be absent from arising for that reason?
No, Lord.
See, Ānanda, if the consciousness of a boy or of a girl, of one still young, were to cease the continuity, could name-and-form reach growth, increase, and flourishing?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of name-and-form (nāma-rūpa — name-and-form) is consciousness (viññāṇa — consciousness).
Now this statement, ‘Because of name-and-form (nāma-rūpa — name-and-form) consciousness (viññāṇa — consciousness) arises,’ we explain thus by implication: —
See, Ānanda, you must know this by implication as I have said, ‘Because of name-and-form consciousness arises.’ See, Ānanda, if consciousness could not rest upon name-and-form, then could the arising of birth, old-age, death, and the round of suffering continue to occur?
No, Lord.
Therefore, Ānanda, the cause, the teaching, the origin — the condition of consciousness (viññāṇa — consciousness) is name-and-form (nāma-rūpa — name-and-form). For this reason, Ānanda, consciousness and name-and-form more and more arise; birth, aging, death, decaying, and rebirth, and further the cycle of conditioned phenomena, occur through these causes only. This suchness exists for designation, namely name-and-form and consciousness.
Short Pāli Glossary (concise · intensive)
(Pāli italicized, gloss normal)
paṭicca-samuppāda — dependent origination
jara-maraṇa — old-age and death
jāti — birth
bhava — becoming / existence
upādāna — clinging / appropriation
taṇhā — craving / thirst
vedanā — feeling
phassa — contact
nāma-rūpa — name-and-form (mental and physical constituents)
viññāṇa — consciousness
kāmabhava — sensual plane of becoming
rūpabhava — form plane of becoming
arūpabhava — formless plane of becoming
lābha — acquisition / gain