Skip to main content

SN 12.2 dependent co-origination glossing of terms in STED 12ps: paṭicca-sam-uppādo

This is one of the suttas if you don't have memorized, 
you should at least remember that the second sutta
in the Samyutta Nikaya on dependent origination, 
(conveniently located in SN 12, to match 12 links in 12ps),
gives the definitive gloss on the 12 terms in 12ps.

For example, I find if I ask most Buddhists what is nāma (of nāma rūpa),
I get only partially correct or wrong answers.
Usually people say, rūpa is material form, and nāma are the mental aggregates.
Not completely wrong, but strictly speaking is not correct.
So if you want to know the complete, precise, correct definition, 
I've got it mapped out for you, 
just takes you two seconds to look up from the table of contents on SN 12.2



SN 12.2 Vibhaṅga: Analysis

(2025 SP-FLUENT translation by frankk‍)

pic for POJ
    SN 12.2 - SN 12.2 Vibhaṅga: Analysis
        SN 12.2.12 – (jarā-maraṇaṃ: Aging and death)
        SN 12.2.11 – (jāti: Birth)
        SN 12.2.10 – (bhavā: Becoming)
        SN 12.2.9 – (upādānaṃ: Clinging)
        SN 12.2.8 – (taṇhā: Craving)
        SN 12.2.7 – (vedanā: sensation)
        SN 12.2.6 – (phassa: Contact)
        SN 12.2.5 – (saḷ-āyatanaṃ: Sense-media)
        SN 12.2.4 – (nāma-rūpaṃ: Name-and-form)
        SN 12.2.3 – (viññāṇaṃ: Consciousness)
        SN 12.2.2 – (saṅkhārā: co-activities)
        SN 12.2.1 – (a-vijjā: Ignorance)



sāvatthiyaṃ viharati ... pe ...
[This takes place] in sāvatthi. [The Buddha said:]
“paṭicca-sam-uppādaṃ vo, bhikkhave, desessāmi vibhajissāmi.
"I will teach and analyze dependent-co-arising for you.
taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“evaṃ, bhante”ti kho te bhikkhū
"As you say, Lord." those monks
bhagavato paccassosuṃ.
said in response to him.
bhagavā etad-avoca —
The Buddha said this:

(STED 12ps: paṭicca-sam-uppādo)

♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates.

12.2.12 – (jarā-maraṇaṃ: Aging and death)

♦ “katamañ-ca, bhikkhave, jarā-maraṇaṃ?
"and-what, monks, is aging-(and)-death?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jarā jīraṇatā khaṇḍiccaṃ
aging, decay, broken (teeth),
pāliccaṃ valittacatā
graying (hair), wrinkling (skin),
āyuno saṃhāni
life-force declining,
indriyānaṃ paripāko;
faculties weakening;
ayaṃ vuccati jarā.
this is called aging.
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhā tamhā satta-nikāyā
whatever such groups-of-beings,
cuti cavanatā
deceasing, passing away,
bhedo antaradhānaṃ
breaking up, disappearance,
maccu maraṇaṃ
dying, death,
kāla-kiriyā
completion-of-time,
khandhānaṃ bhedo
aggregates breaking-up,
kaḷevarassa nikkhepo,
body casting-away,
idaṃ vuccati maraṇaṃ.
this is called death.
iti ayañca jarā, idañca maraṇaṃ.
thus this-is aging, this-is death.
idaṃ vuccati, bhikkhave, jarā-maraṇaṃ.
this is called, monks, aging and death.

12.2.11 – (jāti: Birth)

pic for POJ
♦ “katamā ca, bhikkhave, jāti?
"and-what, monks, is birth?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jāti sañ-jāti
(Whatever) birth, taking-birth,
okkanti nibbatti abhi-nibbatti
descent, coming-to-be, coming-forth,
khandhānaṃ pātu-bhāvo
aggregates' appearance,
āyatanānaṃ paṭilābho.
sense-base acquisition,
ayaṃ vuccati, bhikkhave, jāti.
this is called birth.



12.2.10 – (bhavā: Becoming)

♦ “katamo ca, bhikkhave, bhavo?
"and what, monks, is becoming?
tayo me, bhikkhave, bhavā —
there are three of these becomings --
kāma-bhavo,
sensual becoming,
rūpa-bhavo,
form becoming,
a-rūpa-bhavo.
form-less becoming.
ayaṃ vuccati, bhikkhave, bhavo.
This is called becoming.

12.2.9 – (upādānaṃ: Clinging)

♦ “katamañca, bhikkhave, upādānaṃ?
"And-what, monks, is clinging/sustenance?
cattār-imāni, bhikkhave, upādānāni —
there are four-of-these clingings:
kām-upādānaṃ,
sensuality clinging,
diṭṭh-upādānaṃ,
view clinging,
sīlabbat-upādānaṃ,
precept & practice clinging,
atta-vād-upādānaṃ.
self-doctrine clinging.
idaṃ vuccati, bhikkhave, upādānaṃ.
This is called clinging.

12.2.8 – (taṇhā: Craving)

♦ “katamā ca, bhikkhave, taṇhā?
"And-what, monks, is craving?
chayime, bhikkhave, taṇhā-kāyā —
there are six-of-these craving-types:
rūpa-taṇhā, sadda-taṇhā,
form craving, sound craving,
gandha-taṇhā, rasa-taṇhā,
smell craving, taste craving,
phoṭṭhabba-taṇhā, dhamma-taṇhā.
touch craving, idea craving.
ayaṃ vuccati, bhikkhave, taṇhā.
This is called craving.

12.2.7 – (vedanā: sensation)

♦ “katamā ca, bhikkhave, vedanā?
"And-what, monks, is sensation?
chayime, bhikkhave, vedanākāyā —
there are six-of-these sensation-types:
cakkhu-samphassajā vedanā,
eye-contacted sensation,
sota-samphassajā vedanā,
ear-contacted sensation,
ghāna-samphassajā vedanā,
nose-contacted sensation,
jivhās-amphassajā vedanā,
tongue-contacted sensation,
kāya-samphassajā vedanā,
body-contacted sensation,
mano-samphassajā vedanā.
mind-contacted sensation,
ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.

12.2.6 – (phassa: Contact)

♦ “katamo ca, bhikkhave, phasso?
"And-what, monks, is contact?
chayime, bhikkhave, phassakāyā —
there are six-of-these contact-types:
cakkhu-samphasso,
eye-contact,
sota-samphasso,
ear-contact,
ghāna-samphasso,
nose-contact,
jivhā-samphasso,
tongue-contact,
kāya-samphasso,
body-contact,
mano-samphasso.
mind-contact,
ayaṃ vuccati, bhikkhave, phasso.
This is called contact.

12.2.5 – (saḷ-āyatanaṃ: Sense-media)

♦ “katamañca, bhikkhave, saḷ-āyatanaṃ?
"And-what, monks, are six-sense-media?
cakkh-āyatanaṃ,
eye-medium,
sot-āyatanaṃ,
ear-medium,
ghān-āyatanaṃ,
nose-medium,
jivh-āyatanaṃ,
tongue-medium,
kāy-āyatanaṃ,
body-medium,
man-āyatanaṃ —
mind-medium,
idaṃ vuccati, bhikkhave, saḷ-āyatanaṃ.
This is called six-sense-media.

12.2.4 – (nāma-rūpaṃ: Name-and-form)

♦ “katamañca, bhikkhave, nāma-rūpaṃ?
"And-what, monks, is name-and-form?
vedanā, saññā,
sensations, perceptions,
cetanā, phasso,
intentions, contacts,
manasi-kāro —
mental-activities -
idaṃ vuccati nāmaṃ.
This is called name.

(rūpaṃ: form)

cattāro ca mahā-bhūtā,
And the four great-elements,
catunnañca mahā-bhūtānaṃ upādāya-rūpaṃ.
and the four great-elements derived-forms,
idaṃ vuccati rūpaṃ.
that is called form.
iti idañ-ca nāmaṃ, idañ-ca rūpaṃ.
Thus is this name, and-that form.
idaṃ vuccati, bhikkhave, nāma-rūpaṃ.
This is called name-and-form.

12.2.3 – (viññāṇaṃ: Consciousness)

♦ “katamañca, bhikkhave, viññāṇaṃ?
"And-what, monks, is consciousness?
chay-ime, bhikkhave, viññāṇakāyā —
there are six-of-these consciousness-types:
cakkhu-viññāṇaṃ,
eye-consciousness,
sota-viññāṇaṃ,
ear-consciousness,
ghāna-viññāṇaṃ,
nose-consciousness,
jivhā-viññāṇaṃ,
tongue-consciousness,
kāya-viññāṇaṃ,
body-consciousness,
mano-viññāṇaṃ.
mind-consciousness,
idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.

12.2.2 – (saṅkhārā: co-activities)

pic for POJ
♦ “katame ca, bhikkhave, saṅkhārā?
"And what, monks, are co-activities?
tayo-me, bhikkhave, saṅkhārā —
there are three-of-these co-activities:
kāya-saṅkhāro,
bodily-co-activities,
vacī-saṅkhāro,
verbal-co-activities,
citta-saṅkhāro.
mental-co-activities,
ime vuccanti, bhikkhave, saṅkhārā.
This is called co-activities.


12.2.1 – (a-vijjā: Ignorance)

pic for POJ
♦ “katamā ca, bhikkhave, a-vijjā?
"And-what, monks, is ignorance?
yaṃ kho, bhikkhave,
…
dukkhe añ-ñāṇaṃ,
not knowing suffering.
dukkha-samudaye añ-ñāṇaṃ,
not knowing the origination of suffering.
dukkha-nirodhe añ-ñāṇaṃ,
not knowing the cessation of suffering.
dukkha-nirodha-gāminiyā paṭipadāya añ-ñāṇaṃ.
not knowing the way to ending suffering.
ayaṃ vuccati, bhikkhave, a-vijjā.
This is called ignorance.



(STED 12ps: paṭicca-sam-uppādo)

♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates ****.

(STED 12psn: nirodho)

(STED 12psn: cessation)

♦ “avijjāya tveva asesa-virāga-nirodhā
"From ignorance's ***** remainderless-fading-(and)-cessation
saṅkhāra-nirodho;
(comes) co-activities'-cessation;
saṅkhāra-nirodhā viññāṇa-nirodho;
From co-activities'-cessation (comes) consciousness'-cessation;
viññāṇa-nirodhā nāmarūpa-nirodho;
From consciousness'-cessation (comes) name-and-forms'-cessation;
nāmarūpa-nirodhā saḷāyatana-nirodho;
From name-and-forms'-cessation (comes) six-senses'-cessation;
saḷāyatana-nirodhā phassa-nirodho;
From six-senses'-cessation (comes) contacts'-cessation;
phassa-nirodhā vedanā-nirodho;
From contacts'-cessation (comes) sensations'-cessation;
vedanā-nirodhā taṇhā-nirodho;
From sensations'-cessation (comes) cravings'-cessation;
taṇhā-nirodhā upādāna-nirodho;
From cravings'-cessation (comes) clinging/sustenances'-cessation;
upādāna-nirodhā bhava-nirodho;
From clinging/sustenances'-cessation (comes) becomings'-cessation;
bhava-nirodhā jāti-nirodho;
From becomings'-cessation (comes) birth's-cessation;
jāti-nirodhā jarā-maraṇaṃ
From birth's-cessation (comes) aging-and-death's,
soka-parideva-dukkha-domanass-upāyāsā
sorrow-lammentation-pain-distress-despair's
nirujjhanti.
ceasing.
evam-etassa kevalassa
Thus, this entire
dukkhak-khandhassa nirodho hotī”
heap of suffering ceases"
ti.

(end of sutta⏹️)



 

Comments

Post a Comment

Popular posts from this blog

Advice to younger meditators on jhāna, sex, porn, masturbation

Someone asked: Is porn considered harmful sexual.activity? I don't have a sex life because I don't have a partner and I don't wish to engage in casual sex so I use porn to quench the biological urge to orgasm. I can't see that's it's harmful because nobody is being forced into it. The actors are all paid well and claim to enjoy it etc. The only harm I can see is that it's so accessible these days on smart devices and so children may access it but I believe that this is the parents responsibility to not allow unsupervised use of devices etc. Views? Frankk response: In another thread, you asked about pleasant sensations and jhāna.  I'm guessing you're young, so here's some important advice you won't get from suttas   if you're serious about jhāna.  (since monastics are already celibate by rule)   If you want to attain stable and higher jhānas,   celibacy and noble silence to the best of your ability are the feedstock and prerequiste to tha...
Post a Comment
Read more

Lucid24.org: What's new?

Link to lucid24.org home page :    4👑☸   Remember, you may have to click the refresh button on your web browser navigation bar at to get updated website. 2024 9-17 Lots of new stuff in the last 2 and a half years.  Too many to list. Main one justifying new blog entry, is redesign of home page. Before, it was designed to please me, super dense with everything in one master control panel. I've redesigned it to be friendly to newbies and everyone really. Clear structure, more use of space.  At someone's request, I added a lucid24.org google site search at top of home page. 2022 4-14 Major update to lucid24.org, easy navigation of suttas, quicklink: the ramifications 4-2 new feature lucid24.org sutta quick link 3-28 A new translation of SN 38.16, and first jhāna is a lot easier than you think 🔗📝notes related to Jhāna force and J.A.S.I. effect AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here? 3-13 Added to EBPedia J.A.S.I. ('Jazzy...
3 comments
Read more

SN 48.40 Ven. Thanissaro comments on Ven. Sunyo's analysis

This was Ven. Sunyo's analysis of SN 48.40: https://notesonthedhamma.blogspot.com/2024/05/exciting-news-honest-ebt-scholars-like.html And here is Ven. Thanissaro's response to that analysis: I think there’s a better way to tackle the issue of SN 48:40 than by appealing to the oldest layers of commentarial literature. That way is to point out that SN 48:40, as we have it, doesn’t pass the test in DN 16 for determining what’s genuine Dhamma and what’s not. There the standard is, not the authority of the person who’s claiming to report the Buddha’s teachings, but whether the teachings he’s reporting are actually in accordance with the principles of the Dhamma that you know. So the simple fact that those who have passed the Buddha’s teachings down to us say that a particular passage is what the Buddha actually taught is not sufficient grounds for accepting it. In the case of the jhānas—the point at issue here— we have to take as our guide the standard formula for the jhānas, a...
Post a Comment
Read more