The Explanation and Analysis of Conditional Origination from the Beginning

Pratãtyasamutpàdàdivibhaïganirdeèasåtram ¹
Pañiccasamuppàdàdivibhaïganiddesasuttaü
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning ²

Text edited by P.L. Vaidya
Pàëi and English translation by
ânandajoti Bhikkhu

I am very grateful once again to Rod Bucknell
who kindly went through the whole work for me
and made a number of useful suggestions and corrections
which has helped clarify the presentation of this work.

ekasmin samaye Bhagavàn-øràvastyàü viharati sma,
ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Gracious One was dwelling near øràvastã, ³

Jetavane Anàthapiõóadasyàràme,
Jetavane Anàthapiõóakassa àràme,
in Jeta's Wood, at Anàthapiõóada's ⁴ monastery,

mahatà bhikùusaüghena sàrdham-ardhatrayodaèabhir-bhikùuèataiþ. ⁵
mahatà bhikkhusaïghena saddhiü aóóhatelasehi ⁶ bhikkhusatehi.
together with a great Community of monks, with twelve-hundred and fifty monks.

Tatra Bhagavàn-àmantrayate sma:
Tatra (kho) Bhagavà (bhikkhå) àmantesi:
There the Gracious One addressed (the monks, saying):

ßPratãtyasamutpàdasya vo bhikùavaþ àdiü vo deèayiùyàmi vibhaïgaü ca,
ßPañiccasamuppàdassa vo bhikkhave àdi vo desayissàmi vibhaïgaü ca,
ßI will teach you, monks, about conditional origination from the beginning, and its analysis,

tac-chÔõuta sàdhu ca suùñhu ca manasikuruta, bhàùiùye.
taü suõàtha sàdhukaü ca suññha ca manasikarotha, bhàsissàmi.
listen to it, apply your minds thoroughly and well, and I will speak.

Pratãtyasamutpàdasya àdiþ katamaþ?
Pañiccasamuppàdassa àdi katamaü?
What is conditional origination from the beginning?

Yad-uta asmin sati idaü bhavati, asyotpàdàdidam-utpadyate,
Iti imasmiü sati idaü hoti, imassuppàdà idaü uppajjati,
This being so that is, beginning with the arising of this that arises,

yad-uta: avidyàpratyayàþ saüskàràþ,
yad-idaü: avijjàpaccayà saïkhàrà,
thus: because of ignorance there are (volitional) processes,

saüskàrapratyayaü vijÿànam,
saïkhàrapaccayà viÿÿàõaü,
because of (volitional) processes: consciousness,

vijÿànapratyayaü nàmaråpam,
viÿÿàõapaccayà nàmaråpaü,
because of consciousness: mind and body,

nàmaråpapratyayaü ùaóàyatanam,
nàmaråpapaccayà saëàyatanaü,
because of mind and body: the six sense-spheres,

ùaóàyatanapratyayaþ sparèaþ,
saëàyatanapaccayà phasso,
because of the six sense-spheres: contact,

sparèapratyayà vedanà,
phassapaccayà vedanà,
because of contact: feeling,

vedanàpratyayà tÔùõà,
vedanàpaccayà taõhà,
because of feeling: craving,

tÔùõàpratyayam-upàdànam,
taõhàpaccayà upàdànaü,
because of craving: attachment,

upàdànapratyayo bhavaþ,
upàdànapaccayà bhavo,
because of attachment: continuation,

bhavapratyayà jàtiþ,
bhavapaccayà jàti,
because of continuation: birth,

jàtipratyayà jaràmaraõaèokaparidevaduþkhadaurmanasyopàyàsàþ saübhavanti,
jàtipaccayà jaràmaraõaü, sokaparidevadukkhadomanassupàyàsà sambhavanti,
because of birth: old age, death, grief, lamentation, pain, sorrow, and despair (all) arise,

evam-asya kevalasya mahato duþkhaskandhasya samudayo bhavati.
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole great mass of suffering.

Ayam-ucyate pratãtyasamutpàdasyàdiþ.
Ayaü vuccati pañiccasamuppàdassa àdi.
This is called conditional origination from the beginning.

`Avidyàpratyayàþ saüskàràþ' ityavidyà katamà?
`Avijjàpaccayà saïkhàrà' iti avijjà katamà?
`Because of ignorance there are (volitional) processes', what is ignorance?

Yat pårvànte 'jÿànam, aparànte 'jÿànam, pårvàntàparànte 'jÿànam,
Yaü pubbante aÿÿàõaü, aparante aÿÿàõaü, pubbàparante aÿÿàõaü,
Not knowing the past, not knowing the future, not knowing the past and the future,

adhyàtmam-ajÿànam, bahirdhàjÿànam, adhyàtmabahirdhàjÿànam,
ajjhattaÿÿàõaü, bahiddhaÿÿàõaü, ajjhattabahiddhaÿÿàõaü,
not knowing the internal, not knowing the external, not knowing the internal and the external,

karmaõyajÿànam, vipàke 'jÿànam, karmavipàke 'jÿànam,
kammaõi-aÿÿàõaü, vipàkaÿÿàõaü, kammavipàkaÿÿàõaü,
not knowing what are (volitional) actions, not knowing results, not knowing (volitional) actions and their results,

Buddhe 'jÿànam, Dharme 'jÿànam, Saüghe 'jÿànam,
Buddhaÿÿàõaü, Dhammaÿÿàõaü, Saïghaÿÿàõaü,
not knowing the Buddha, not knowing the Teaching, not knowing the Community,

duþkhe 'jÿànam, samudaye 'jÿànam, nirodhe 'jÿànam, màrge 'jÿànam,
dukkhaÿÿàõaü, samudayaÿÿàõaü, nirodhaÿÿàõaü, maggaÿÿàõaü,
not knowing suffering, not knowing origination, not knowing cessation, not knowing the path,

hetàvajÿànam, hetusamutpanneùu dharmeùvajÿànam,
hetaÿÿàõaü, hetusamuppannesu dhammesu aÿÿàõaü,
not knowing causes, not knowing the origination of causes in things,

kuèalàkuèaleùu sàvadyànavadyeùu sevitavyàsevitavyeùu,
kusalàkusalesu sàvajjànavajjesu sevitabbàsevitabbesu,
(not knowing what is) wholesome and unwholesome, blameworthy and blameless, what should be practiced and what should not be practiced,

hãnapraõãtakÔùõaèuklasapratibhàgapratãtyasamutpanneùu dharmeùvajÿànam,
hãnapaõãtakaõhasukkasapañibhàgapañiccasamuppannesu dharmesu aÿÿàõaü,
not knowing the despicable and the excellent, the black and the white, those things that are a part of conditional origination,

ùañsu và punaþ sparèàyataneùu yathàbhåtasaüprativedhaþ iti,
chasu và puna phassàyatanesu yathàbhåtasaüpañivedhaü iti,
again (not knowing) the comprehending of the six spheres of contact as they really are,

yad-atra tatra yathàbhåtasyàjÿànam,
yad-atra tatra yathàbhåtassaÿÿàõaü,
not knowing here and now (things) as they really are,

adarèanam, anabhisamayaþ, tamaþ, saümohaþ, avidyàndhakàram.
adassanaü, anabhisamayaü, tamaü, sammohaü, avijjandhakàraü.
not seeing, not penetrating, darkness, complete delusion, blind ignorance.

Trayaþ saüskàràþ: kàyasaüskàràþ vàksaüskàràþ manaþsaüskàrà iti.
Tayo saïkhàrà: kàyasasaïkhàro vacãsaïkhàro manosaïkhàro iti.
There are these three (volitional) processes: bodily (volitional) processes, verbal (volitional) processes, mental (volitional) processes.

`Saüskàrapratyayaü vijÿànam-iti', vijÿànaü katamat?
`Saïkhàrapaccayà viÿÿàõan'-ti, viÿÿàõaü katamaü?
`Because of (volitional) processes: consciousness', what is consciousness?

úaó vijÿànakàyàþ: cakùurvijÿànaü èrotraghràõajihvàkàyamanovijÿànam.
Cha viÿÿàõakàyà: cakkhuviÿÿàõaü sotaghàõajihvàkàyamanoviÿÿàõaü.
There is a group of six consciousnesses: eye-consciousness, ear-, nose-, tongue-, body-, and mind-consciousness.

`Vijÿànapratyayaü nàmaråpam-iti', nàma katamat?
`Viÿÿàõapaccayà nàmaråpan'-ti, nàmaü katamaü?
`Because of consciousness: mind and bodily form', what is mind?

Catvàra aråpiõaþ skandhàþ.
Cattàro aråpakkhandhà.
The four formless constituent groups.

Katame catvàraþ?
Katame cattàro?
Which four?

Vedanàskandhaþ saüjÿàskandhaþ saüskàraskandhaþ vijÿànaskandhaþ.
Vedanàkkhandho saÿÿàkkhandho saïkhàrakkhandho viÿÿàõakkhandho.
The feelings constituent group, the perceptions constituent group, the (volitional) processes constituent group, the consciousness constituent group.

Råpaü katamat?
Råpaü katamaü?
What is bodily form?

Yat kiücid-råpam, sarvaü tat catvàri mahàbhåtàni.
Yaü kiüci råpam, sabbaü taü cattàri mahàbhåtàni.
Whatever bodily form there is, all of that is (made of) the four great elements.

Catvàri ca mahàbhåtànyupàdàya itãdaü ca råpam. ⁸
Cattàri ca mahàbhåtà upàdàyaü iti-idaü ca råpaü.
Attachment to the four great elements this is bodily form.

Tad-aikadhyam-abhisaükùipya nàmaråpam-ityucyate.
Tad ekadhà abhisaïkhippaü nàmaråpan-ti vuccati.
This simply and in short is what is called mind and bodily form.

`Nàmaråpapratyayaü ùaóàyatanam-iti', ùaóàyatanaü katamat?
`Nàmaråpapaccayà saëàyatanan'-ti, saëàyatanaü katamaü?
`Because of mind and body: the six sense-spheres', what are the six sense-spheres?

úaóàdhyàtmikànyàyatanàni: cakùuràdhyàtmikam-àyatanaü,
Cha ajjhattikàyatanàni: cakkhu-ajjhattikaü àyatanaü,
The six internal sense-spheres: the internal eye-sense-sphere,

èrotaghràõajihvàkàyamana-àdhyàtmikamàyatanam.
sotaghàõajihvàkàyamano ajjhattikaü àyatanaü.
the internal ear-, nose-, tongue-, body-, and mind-sense-spheres.

`úaóàyatanapratyayaþ sparèa iti' sparèaþ katamaþ?
`Saëàyatanapaccayà phasso' ti, phasso katamo?
`Because of the six sense-spheres: contact', what is contact?

úañ sparèakàyàþ: cakùuþsaüsparèaþ,
Cha phassakàyà: cakkhusamphasso,
There is a group of six contacts: eye-contact,

èrotraghràõajihvàkàyamanaþsaüsparèaþ.
sotaghàõajihvàkàyamanosamphasso.
ear-, nose-, tongue-, body-, and mind-contact.

`Sparèapratyayà vedaneti' vedanà katamà?
`Phassapaccayà vedanà' ti, vedanà katamà?
`Because of contact: feeling', what is feeling?

Tisro vedanàþ: sukhà duþkhà aduþkhàsukhà ca.
Tisso vedanà: sukhà dukkhà adukkhamasukhà ca.
There are three feelings, pleasant, unpleasant, and neither-pleasant-nor-unpleasant.

`Vedanàpratyayà tÔùõeti', tÔùõà katamà?
`Vedanàpaccayà taõhà' ti, taõhà katamà?
`Because of feeling: craving', what is craving?

TisrastÔùõàþ: kàmatÔùõà råpatÔùõà aråpyatÔùõà ca.
Tisso taõhà: kàmataõhà råpataõhà aråpataõhà ca.
There are three cravings: craving to the sense-realm, craving the form-realm, and craving to the formless-realm.

`TÔùõàpratyayam-upàdànam-iti' upàdànaü katamat?
`Taõhàpaccayà upàdànan'-ti, upàdànaü katamaü?
`Because of craving: attachment', what is attachment?

Catvàryupàdànàni: kàmopàdànaü dÔùñyupàdànaü,
Cattàro upàdànàni: kàmåpàdànaü diññhåpàdànaü,
There are four attachments: attachment to sense pleasures, attachment to views,

èãlavratopàdànam-àtmavàdopàdànam.
sãlabbatåpàdànaü attavàdåpàdànaü.
attachment to virtue and practice, attachment to self-theories.

`Upàdànapratyayo bhava iti' bhavaþ katamaþ?
`Upàdànapaccayà bhavo' ti, bhavo katamo?
`Because of attachment: continuation', what is continuation?

Trayo bhavàþ: kàmabhavaþ råpabhavaþ aråpyabhavaþ.
Tayo bhavà: kàmabhavo råpabhavo aråpabhavo.
There are three continuations: continuation in the sense-realm, continuation in the form-realm, continuation in the formless-realm.

`Bhavapratyayà jàtir-iti' jàtiþ katamà?
`Bhavapaccayà jàti' ti, jàti katamà?
`Because of continuation: birth', what is birth?

Yà teùàü teùàü sattvànàü tasmiüs-tasmin sattvanikàye
Yà tesaü tesaü sattànàü tasmiü tasmiü sattanikàye
For the various beings in the various classes of beings

jàtiþ saüjàtir-avakràntir-abhinirvÔttiþ pràdurbhàvaþ,
jàti saüjàti okkanti abhinibbatti pàtubhàvo,
there is birth, being born, appearing, turning up, manifestation,

skandhapratilambho dhàtupratilambhaþ,
khandhapatiëàbho dhàtupatiëàbho,
the acquisition of the constituent parts (of mind and body), the acquisition of the elements,

àyatanapratilambhaþ skandhànàm-abhinirvÔttiþ jãvitendriyasya pràdurbhàvaþ.
àyatanapatiëàbho, khandhànàü abhinibbatti, jãvindriyassa pàtubhàvo.
the acquisition of the sense-spheres, the turning up of the constituents (of mind and matter), the manifestation of the life faculty.

`Jàtipratyayaü jaràmaraõam-iti' jarà katamà?
`Jàtipaccayà jaràmaraõan'-ti, jarà katamà?
`Because of birth: old age and death', what is old age?

Yat-tat khàlatyaü pàlityaü valãpracuratà jãrõatà bhugnatà,
Yan-taü khallàñiyaü pàliccaü valittacatà jãraõatà bhoggatà,
Whatever baldness, greying hair, wrinkled skin, agedness, bentness,

kubja-gopànasã-vaïkatà tilakàla-kàcita-gàtratà,
kujja-gopànasã-vaïkatà tilakakàla-kàcita-gattatà,
crooked-, warped-, twisted-, aging-, hanging-bodiliness,

khulakhulapraèvàsakàyatà purataþ pràgbhàrakàyatà,
khuóakhuóapassàsakàyatà purato pabbhàrakàyatà,
rheumatic pains in the body, forward bending of the body,

daõóaviùkambhaõatà dhandhatvaü mandatvaþ,
daõóavikkhambhaõatà thaddatà mandatà,
propping up on crutches, indisposition, slowness,

hàniþ parihàõiþ indriyàõàü paripàkaþ,
hàni parihàni indriyàõàü paripàko,
dwindling away, complete dwindling away, decay of the sense faculties,

paribhedaþ saüskàràõàü puràõãbhàvaþ jarjarãbhàvaþ.
paribhedo sasaïkhàràõaü, puràõabhàvo jajjarabhàvo.
breaking up of the processes, elderliness, decrepitude.

Iyam-ucyate jarà.
Ayaü vuccati jarà.
This is called old-age.

Yà teùàü teùàü sattvànàü tasmàt-tasmàt sattvanikàyàt,
Yà tesaü tesaü sattànaü tamhà tamhà sattanikàye,
For the various beings in the various classes of beings,

cyutiþ cyavanato bhedaþ antarahàõiþ àyuùo hàõiþ,
cuti cavanatà bhedo antaradhànaü àyuso hàniü,
there is a fall, a falling away, an internal dwindling away, a dwindling away of the lifespan,

uùmaõo hàõiþ jãvitendriyasya nirodhaþ,
uõhaü hàniü jãvitindriyassa nirodho,
a dwindling away of the vital heat, a cessation of the life-faculty,

skandhànàü nikùepaþ maraõaü kàlakriyà.
khandhànaü nikkhepo maraõaü kàlakiriyà.
a throwing off of the constituent parts, a death, a making of time.

Idam-ucyate maraõam-iti.
Idaü vuccati maraõan-ti.
This is called death.

Idaü ca maraõa pårvikà ca jarà,
Idaü ca maraõaü pubbikà ca jarà,
This death together with the former old-age,

tad-ubhayam-aikadhyam-abhisaükùipya jaràmaraõam-ity-ucyate.
tad-ubhayaü ekajjhaü abhisaïkhippaü jaràmaraõam-iti vuccati.
these two together are in short what is called old-age and death.

Ayam-ucyate pratãtyasamutpàdasya vibhaïgaþ.
Ayaü vuccati pañiccasamuppàdassa vibhaïgaü.
This is what is called the analysis of conditional origination.

`Pratãtyasamutpàdasyàdiü vo deèayiùyàmi iti vibhaïgaü ca iti' vo yad-uktam,
`Pañiccasamuppàdassa àdi vo desayissàmi iti vibhaïgaü ca iti' vo yaü vuttaü,
`I will teach you, monks, about conditional origination from the beginning, and its analysis', is what was said to you,

tad-etat pratyuktam.
tam-etaü pañivuttaü.
and this is what was said in reply.

àttamanasas-te bhikùavo Bhagavato bhàùitam-abhyanandan.
attamanà te bhikkhavo Bhagavato bhàsitaü abhinandaü.
and those monks were uplifted and greatly rejoiced in the Gracious One's words.

Pratãtyasamutpàdàdivibhaïganirdeèasåtraü Samàptam
Pañiccasamuppàdàdivibhaïganiddesasuttaü Samattaü
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning is Complete