Theravada Buddhism - Discourses on Dependent Origination

Dependent Origination (Paṭiccasamuppāda) lies at the very core of the Buddha’s teachings. It is the profound principle of causality that explains the arising and cessation of existence, illuminating how ignorance binds beings to the cycle of suffering (Saṃsāra) and how wisdom reveals the path to ultimate liberation.

This collection presents four pivotal discourses (Suttas) from the Nidāna Saṃyutta of the Samyutta Nikāya, accompanied by their traditional Commentaries (Aṭṭhakathā) from the Sāratthappakāsinī. Together, these texts offer both an analytical breakdown and a vast conceptual overview of conditionality:

Based on the simile of four men gathering creepers, the four modes in which the Blessed One analyzed the doctrine of Dependent Origination (Paṭiccasamuppāda) across the discourses are summarized here:

From beginning to end (from Ignorance to Aging-and-Death)
From end to beginning (from Aging-and-Death to Ignorance)
From middle to beginning (from Craving to Ignorance)
From middle to end (from Craving to Aging-and-Death)

Containing all these methods of exposition, this analysis will undoubtedly be immensely helpful to Dhamma-devoted seekers as well as meditators in penetrating the reality of Dependent Origination with wisdom, as it truly is.

The Vibhaṅga Sutta (From beginning to end): Provides a detailed, factor-by-factor exposition of the twelve links of Dependent Origination, defining each term from the root of ignorance back to aging-and-death.

The Paccaya Sutta (From end to beginning): Distinguishes between the eternal, fixed law of causality (Paṭiccasamuppāda) and the impermanent phenomena born of that law (Paṭiccasamuppannā dhammā), showing how this insight dismantles sixteen fundamental doubts regarding past, present, and future existence.

The Āhāra Sutta (From middle to beginning): Explores the four nutriments that sustain physical and mental life, tracing their causal roots back through the chain of conditionality and highlighting the hidden spiritual hazards within them.

The Nidāna Sutta (From middle to end): Captures a profound dialogue between the Buddha and Venerable Ānanda, emphasizing the vast, unfathomable depth of causal law and warning of how failing to penetrate this truth leaves beings entangled like a matted ball of string.

The Vibhaṅga Sutta (From beginning to end)

Saṃyuttanikāyo Nidānavaggo Abhisamayasaṃyuttaṃ Buddhavaggo Vibhaṅgasuttaṃ

Sāvatthiyaṃ viharati…pe… ‘‘paṭiccasamuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca.

At Sāvatthī... "Monks, I will teach and analyze Dependent Origination for you. Listen and pay close attention to it; I will speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti ; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

"And what, monks, is Dependent Origination?

With ignorance as condition, volitional formations arise;
with volitional formations as condition, consciousness arises;
with consciousness as condition, name-and-form arises;
with name-and-form as condition, the six sense bases arise;
with the six sense bases as condition, contact arises;
with contact as condition, feeling arises;
with feeling as condition, craving arises;
with craving as condition, clinging arises;
with clinging as condition, existence arises;
with existence as condition, birth arises;
with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair arise.

Such is the origination of this whole mass of suffering.

Aging and Death

‘‘Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko; ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassa upacchedo; idaṃ vuccati maraṇaṃ. Iti ayañca jarā, idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

"And what, monks, is aging-and-death? The aging of various beings in the various orders of beings, their growing old, brokenness of teeth, greying of hair, wrinkling of skin, decline of life-span, decay of the sense faculties—this is called aging. The passing away of various beings from the various orders of beings, their vanishing, breakup, disappearance, dying, death, completion of time, dissolution of the aggregates, casting off of the body, cutting off of the life-faculty—this is called death. Thus, this aging and this death: this is called aging-and-death.

Birth

‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.

"And what, monks, is birth? The birth of various beings in the various orders of beings, their coming to birth, precipitation, generation, manifestation of aggregates, acquisition of sense bases. This, monks, is called birth.

Existence

‘‘Katomo ca, bhikkhave, bhavo? Tayo me, bhikkhave, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Ayaṃ vuccati, bhikkhave, bhavo.

"And what, monks, is existence? There are these three existences:

sense-sphere existence,
form-sphere existence,
formless-sphere existence. This, monks, is called existence.

Clinging

‘‘Katamañca, bhikkhave, upādānaṃ? Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Idaṃ vuccati, bhikkhave, upādānaṃ.

"And what, monks, is clinging? There are these four clingings:

clinging to sense-pleasures,
clinging to views,
clinging to rules and observances,
clinging to a doctrine of self. This, monks, is called clinging.

Craving

‘‘Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.

"And what, monks, is craving? There are these six classes of craving:

craving for forms,
craving for sounds,
craving for odors,
craving for tastes,
craving for tactile objects,
craving for mental phenomena. This, monks, is called craving.

Feeling

‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.

"And what, monks, is feeling? There are these six classes of feeling:

feeling born of eye-contact,
feeling born of ear-contact,
feeling born of nose-contact,
feeling born of tongue-contact,
feeling born of body-contact,
feeling born of mind-contact. This, monks, is called

Contact

‘‘Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.

"And what, monks, is contact? There are these six classes of contact:

eye-contact,
ear-contact,
nose-contact,
tongue-contact,
body-contact,
mind-contact. This, monks, is called contact.

Six Sense Bases

‘‘Katamañca , bhikkhave, saḷāyatanaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ – idaṃ vuccati, bhikkhave, saḷāyatanaṃ.

"And what, monks, are the six sense bases?

The eye-base,
ear-base,
nose-base,
tongue-base,
body-base,
mind-base. These, monks, are called the six sense bases.

Name-and-Form

‘‘Katamañca , bhikkhave, nāmarūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccati nāmaṃ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ. Idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati, bhikkhave, nāmarūpaṃ.

"And what, monks, is name-and-form?

Feeling, perception, intention, contact, attention—this is called name.
The four great elements and the form derived from the four great elements

this is called form. Thus, this is name and this is form. This, monks, is called name-and-form.

Consciousness

‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ.

"And what, monks, is consciousness? There are these six classes of consciousness:

eye-consciousness,
ear-consciousness,
nose-consciousness,
tongue-consciousness,
body-consciousness,
mind-consciousness. This, monks, is called consciousness.

Volitional Formations

‘‘Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.

"And what, monks, are volitional formations? There are these three kinds of formations:

bodily formation,
verbal formation,
mental formation. These, monks, are called volitional formations.

Ignorance

‘‘Katamā ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā.

"And what, monks, is ignorance?

Non-knowledge of suffering,
non-knowledge of the origin of suffering,
non-knowledge of the cessation of suffering,
non-knowledge of the way leading to the cessation of suffering. This, monks, is called ignorance.

Cessation Sequence

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

"Thus, monks, with ignorance as condition, volitional formations arise; with volitional formations as condition, consciousness arises... [and so on]. Such is the origination of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness... [and so on]. Such is the cessation of this whole mass of suffering."

Commentary on the Analysis Sutta

Introduction & Method of Delivery

In this sutta, the four similes of a man gathering creepers should be told, as they are already stated in the Visuddhimagga. For just as a man gathering creepers, seeing the tip of a creeper, seeks its root following the stem, cuts it at the root, takes it, and uses it for his work; so too the Blessed One, delivering a detailed teaching, traced the exposition starting from aging-and-death (which is the tip/end of Dependent Origination) back to the ignorance-factor (which is its root), and concluded the teaching by explaining the round of existence (vaṭṭa) and its cessation (vivaṭṭa).

Detailed Analysis of Aging and Death

Here is the determination of meaning for the detailed exposition of aging-and-death, etc.: First, in the description of aging-and-death, "of various [beings]" (tesaṃ tesaṃ) should be understood as a general/common designation for countless beings in brief. For if one were to speak for a whole day saying, "the aging of Devadatta, the aging of Somadatta," beings would never be exhausted. But by these two words (tesaṃ tesaṃ), no being is left out. Therefore it is said: "This is a brief, general designation for countless beings." "In various [orders of beings]" (tamhi tamhi) is a general designation for various realms of beings according to their realms of rebirth (gati) and origins (jāti). "In the order of beings" (sattanikāye) is the explicit specification of what was generically indicated.

In the passage "aging, growing old" (jarā jīraṇatā), etc.: "Aging" (jarā) is the exposition by intrinsic nature (sabhāva). "Growing old" (jīraṇatā) is the exposition by mode (ākāra). The three terms starting with "brokenness of teeth" (khaṇḍicca) are expositions by function (kicca) over the passage of time. The last two are expositions by natural condition (pakati). "Aging" (jarā) shows its intrinsic nature. "Growing old" (jīraṇatā) shows the mode/manner of its occurrence. "Brokenness" (khaṇḍicca) shows its function of breaking the teeth and nails through the passage of time. "Greying" (pālicca) shows its function of turning hair and body hair grey. "Wrinkling of skin" (valittacatā) shows its function of causing the flesh to wither and the skin to wrinkle. Therefore these three are functional expositions over time. Through them, by showing these transformations, manifest aging (pākaṭa-jarā) is demonstrated. For just as the path taken by water, wind, or fire is made obvious through the broken plants/trees or burnt debris—yet that path is not the water, wind, or fire itself—so too, the path traveled by aging becomes manifest in the teeth, etc., through brokenness and so forth, and can be seen with open eyes, yet aging itself is not merely the broken teeth, etc. For aging is not directly cognizable by eye-consciousness (cakkhuviññeyyā).

By the terms "decline of life-span" (āyuno saṃhāni) and "decay of sense faculties" (indriyānaṃ paripāko), the natural state (pakati)—manifested over time as the depletion of life and the decay of faculties like the eye—is revealed. Thus these last two are understood as expositions by natural condition. Here, because the life-span declines when one reaches old age, aging is metaphorically called "decline of life-span" by way of effect (phalūpacāra). And because the faculties such as the eye—which in youth are perfectly clear and capable of grasping even subtle objects easily—become decayed, agitated, and unclear in old age, unable to grasp even coarse objects, aging is called "decay of sense faculties" metaphorically through effect.

All aging thus described is two-fold: manifest aging (pākaṭa-jarā) and concealed aging (paṭicchanna-jarā). Among them, aging in material phenomena (rūpa-dhamma) is called manifest aging because brokenness in teeth, etc., is visible. But aging in immaterial phenomena (arūpa-dhamma, i.e., mental states) is called concealed aging because no such physical transformation is visible. What is seen as brokenness in teeth is actually the physical appearance (vaṇṇa) of those teeth, easily cognizable. Seeing that with the eye and reflecting through the mind-door, one knows: "These teeth are struck by aging," just as seeing ox-heads tied above a water-source allows one to know there is water below. Furthermore, aging is two-fold as uninterrupted aging (avīci-jarā) and interrupted/intervaled aging (savīci-jarā). Uninterrupted aging refers to the continuous, subtle decay where intermediate color changes are imperceptible—as in gems, gold, silver, coral, the moon and sun, or the gradual aging of living beings through decades, or inanimate things like flowers, fruits, and leaves. "Uninterrupted" means continuous decay (nirantara). On the other hand, aging where intermediate changes are easily discernible (as in the contrast between youth and old age) is called intervaled/manifest aging.

Analysis of Death Terms

From here on, "of various [beings]" (tesaṃ tesaṃ), etc., should be understood in the same manner as stated before. In "passing away, vanishing" (cuti cavanatā), etc.:

Passing away (cuti): Spoken in terms of shifting; this is a general term for the passing away of 1, 4, or 5 aggregates.
Vanishing (cavanatā): An abstract noun showing the characteristic of passing away.
Breakup (bhedo): Explains the occurrence of dissolution (bhaṅga) of the dying aggregates.
Disappearance (antaradhāna): Explains that, just like a broken pot, the dissolved dying aggregates no longer exist in any way.
Maccu-maraṇa: Death designated as conventional mortality (maccu); this excludes ultimate cutting-off death (samuccheda-maraṇa, i.e., Parinibbāna of an Arahant) and moment-to-moment death (khaṇika-maraṇa).
Completion of time (kālakiriyā): "Time" (kāla) means the end-maker (death); its making is kālakiriyā. Thus it illustrates death according to worldly convention.

Now, to show death according to ultimate truth (paramattha), he says "dissolution of the aggregates" (khandhānaṃ bhedo), etc. For in ultimate truth, only aggregates break up; no being as such dies. But when aggregates break up, conventional usage says "a being dies," and when they have broken up, "he is dead." Here, "dissolution of the aggregates" applies to 4-aggregate and 5-aggregate realms (catu-vokāra and pañca-vokāra), while "casting off of the body" (kaḷevarassa nikkhepo) applies to 1-aggregate realms (eka-vokāra, the unconscious beings). Or, 4-aggregate realms have dissolution of mental aggregates, while the other two (5-aggregate and 1-aggregate) have casting off of the body, because a physical body exists in both those realms. Alternatively, among devas (like the Cātumahārājikā), aggregates break up but no physical corpse is left behind; hence for them it is "dissolution of aggregates." For humans, etc., a body is left behind, hence "casting off of the body." Since death is the cause of dropping the corpse, death is called "casting off of the body." Combining both aging and death together, it is called "aging-and-death."

Analysis of Birth

In the explanation of birth (jāti):

Birth (jāti): Meaning the act of being born, applicable to incomplete sense-bases (early embryonic stages).
Full birth (sañjāti): Meaning complete emerging, applicable to fully developed sense-bases.
Precipitation/Descent (okkanti): Meaning entering into, applicable to egg-born (aṇḍaja) and womb-born (jalābuja) beings, who take rebirth as if entering an eggshell or a womb-sac.
Manifest generation (abhinibbatti): Meaning appearing fully formed, applicable to moisture-born (saṃsedaja) and spontaneously born (opapātika) beings, who are born with fully manifest bodies. This is conventional teaching (vohāra-desanā).

Now comes the ultimate teaching (paramattha-desanā): In ultimate reality, only aggregates manifest, not a "being."

Manifestation of aggregates (khandhānaṃ pātubhāvo): Means 1 aggregate in 1-aggregate realm, 4 in 4-aggregate realm, and all 5 in 5-aggregate realm.
Manifestation (pātubhāvo): Arising / birth.
Acquisition of sense bases (āyatanānaṃ paṭilābho): Includes the sense bases that arise in those respective realms. "Acquisition" means their manifestation in the continuum of existence (santati); for as they manifest, they are said to be acquired. By concluding with "This, monks, is called birth," he completes the exposition of birth both conventionally and ultimately.

Existence

In the explanation of existence (bhava): "Sense-sphere existence" (kāmabhava) comprises both kamma-existence (kamma-bhava) and rebirth-existence (upapatti-bhava).

Kamma-existence: The kamma that leads to sense-sphere existence. Because it is the cause of rebirth-existence, it is called bhava metaphorically by giving the cause the name of the result (as in phrases like "Happy is the arising of Buddhas" or "Painful is the accumulation of evil").
Rebirth-existence: The five aggregates produced by that kamma. It is called bhava because "it comes into being" (bhavati). Thus, both kamma and rebirth-existence together are here called kāmabhava. The same principle applies to form-existence (rūpabhava) and formless-existence (arūpabhava).

Clinging

In the explanation of clinging (upādāna): "Clinging to sense-pleasures" (kāmupādāna) means that by which one clings to objective sense-pleasures, or it clings itself; it is both desire (kāma) and clinging (upādāna). "Clinging" (upādāna) means a firm/intense grasp (daḷha-ggahaṇa). The prefix upa- here signifies intensity/firmness (as in upāyāsa - intense despair, or upakaṭṭha - very near). It is a term for lust for the five cords of sense-pleasure. This is the summary. In detail, it should be understood as stated in the Abhidhamma: "Therein, what is sense-clinging? That which is sensual desire for sense-pleasures..."

Clinging to views (diṭṭhupādāna): It is a view and also clinging, or by it one clings to a view. It is a name for all wrong views, excluding clinging to rules/observances and clinging to self-doctrine.

Clinging to rules and observances (sīlabbatupādāna): Clinging to practices like the "bovine practice" (go-sīla) or "canine practice" (go-vata), believing "purity comes through this."

Clinging to a doctrine of self (attavādupādāna): They speak (vadanti) by it, hence vāda; they cling (upādiyanti) by it, hence upādāna. What do they speak of or cling to? A self (attā). It is a name for the 20-fold personality view (sakkāya-diṭṭhi).

Craving

In the explanation of craving (taṇhā): Craving for forms (rūpa-taṇhā), etc., refers to craving occurring in the javana thought-process at the eye-door, etc. Craving taking forms as object is rūpa-taṇhā.

When it enjoys forms with sensual passion (kāma-rāga), it is sense-craving (kāma-taṇhā).
When it enjoys forms accompanied by the eternity-view (sassata-diṭṭhi), thinking "Form is permanent, stable, eternal," it is existence-craving (bhava-taṇhā).
When it enjoys forms accompanied by the annihilation-view (uccheda-diṭṭhi), thinking "Form is annihilated, destroyed, and does not exist after death," it is non-existence-craving (vibhava-taṇhā). Thus, craving for forms is three-fold. Applied to all 6 sense objects, internal and external, across past, present, and future, craving expands into the 108 modes of craving (aṭṭhasataṃ taṇhāvicaritāni).

Feeling (vedanā): "Classes of feeling" (vedanā-kāyā) means groups of feelings. "Born of eye-contact" means born with eye-contact as cause. In resultants (vipāka), at the eye-door there are feelings associated with eye-consciousness, mind-element, and mind-consciousness element.
Contact (phasso): Contact on the eye is eye-contact (cakkhu-samphassa). Up to body-contact, these refer to the 10 contacts associated with wholesome and unwholesome resultant consciousnesses anchored in 5 bases. "Mind-contact" (mano-samphassa) refers to contact associated with the remaining 22 mundane resultant mind-states.
Six sense bases (saḷāyatana): What needs to be said about eye-base, etc., is already fully explained in the Visuddhimagga in the expositions of aggregates and sense-bases.
Name-and-Form

In the explanation of name-and-form (nāma-rūpa):

Name (nāma): Defined by the characteristic of bending/leaning towards an object (namana-lakkhaṇa). In the division: feeling is vedanākkhandha, perception is saññākkhandha; intention, contact, and attention represent saṅkhārakkhandha. Although there are other factors in saṅkhārakkhandha, these three are present even in the weakest consciousness, which is why saṅkhārakkhandha is demonstrated through them.
Form (rūpa): Defined by the characteristic of being deformed/molested by cold, heat, etc. (ruppana-lakkhaṇa). "Four great elements" refers to earth, water, fire, and air. Together with derived form (upādāya-rūpa), all 23 derived material phenomena mentioned in the Abhidhamma are included.

Consciousness (viññāṇa): Eye-consciousness, etc. Mind-consciousness (manoviññāṇa) is a term for mundane resultant consciousnesses across the three realms, excluding the 10 sense-consciousnesses (dve-pañca-viññāṇa).
Volitional Formations (saṅkhāra): Defined by the characteristic of constructing/compounding (abhisaṅkharaṇa-lakkhaṇa).

Bodily formation (kāya-saṅkhāra): Represents the 20 bodily intentions (8 wholesome, 12 unwholesome) producing movement at the body-door.
Verbal formation (vacī-saṅkhāra): Represents the 20 verbal intentions producing speech at the speech-door.
Mental formation (citta-saṅkhāra): Represents the 29 mundane mental intentions (12 unwholesome, 8 sense-sphere wholesome, 5 fine-material, 4 immaterial) occurring purely in the mind without bodily/verbal expression.

Ignorance

In the explanation of ignorance (avijjā): "Non-knowledge of suffering" means non-knowledge regarding the Truth of Suffering; it is a term for delusion (moha). Ignorance regarding the Truth of Suffering operates through four aspects:

Included within (antogadha): It is included within the Truth of Suffering itself.
Basis (vatthu): Suffering serves as its support-condition (nissaya-paccaya).
Object (ārammaṇa): Suffering serves as its object-condition.
Concealment (paṭicchādana): It conceals the true nature of suffering, preventing knowledge from arising.

Non-knowledge regarding the origin of suffering operates through 3 aspects (basis, object, concealment). Non-knowledge regarding cessation and the path operates through 1 aspect (concealment alone, because Nibbāna and the Path are profound and ignorance does not take them directly as objects).

Conclusion & Outcome

"Thus, monks" (iti kho bhikkhave): Means "in this manner, monks." "Cessation occurs" (nirodho hoti): Means non-arising (anuppāda). Moreover, by all those cessation-terms, Nibbāna is taught. For depending on Nibbāna, those various phenomena cease; therefore Nibbāna is called their cessation. Thus the Blessed One, in this sutta, teaching the round of existence (vaṭṭa) and its cessation (vivaṭṭa) through twelve factors, concluded his discourse at the peak of Arahantship. At the conclusion of the teaching, in the manner described, five hundred monks were established in Arahantship. (

Commentary — Vibhaṅga Sutta)

The Paccaya Sutta (From end to beginning)

Saṃyuttanikāyo Nidānavaggo Abhisamayasaṃyuttaṃ Āhāravaggo Paccayasuttaṃ

Sāvatthiyaṃ viharati…pe… ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca

At Sāvatthī... "Monks, I will teach you Dependent Origination and dependently arisen phenomena. Listen and pay close attention; I will speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha – ‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’’’.

"And what, monks, is Dependent Origination? With birth as condition, monks, aging-and-death arises. Whether Tathāgatas arise or do not arise, that element stands—that orderliness of nature, that fixed law of nature, this specific conditionality (idappaccayatā). A Tathāgata fully awakens to it and comprehends it. Having fully awakened to it and comprehended it, he declares it, teaches it, describes it, establishes it, discloses it, analyzes it, and makes it clear. And he says: 'Look! With birth as condition, monks, aging-and-death arises.' Thus, monks, whatever therein is actuality (tathatā), invariability (avitathatā), non-otherness (anaññathatā), and specific conditionality (idappaccayatā)—this, monks, is called Dependent Origination.

‘‘Bhavapaccayā, bhikkhave, jāti…pe… upādānapaccayā, bhikkhave, bhavo… taṇhāpaccayā, bhikkhave, upādānaṃ… vedanāpaccayā, bhikkhave, taṇhā… phassapaccayā, bhikkhave, vedanā… saḷāyatanapaccayā, bhikkhave, phasso… nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ… viññāṇapaccayā, bhikkhave, nāmarūpaṃ… saṅkhārapaccayā, bhikkhave, viññāṇaṃ… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā – ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

- With existence as condition, monks, birth... [and so on]...
- with clinging as condition, existence...
- with craving as condition, clinging...
- with feeling as condition, craving...
- with contact as condition, feeling...
- with the six sense bases as condition, contact...
- with name-and-form as condition, the six sense bases...
- with consciousness as condition, name-and-form...
- with volitional formations as condition, consciousness...
- with ignorance as condition, volitional formations arise.

Whether Tathāgatas arise or do not arise, that element stands—that orderliness of nature, that fixed law of nature, this specific conditionality. A Tathāgata fully awakens to it and comprehends it. Having fully awakened to it and comprehended it, he declares it, teaches it, describes it, establishes it, discloses it, analyzes it, and makes it clear. And he says: "Look! With ignorance as condition, monks, volitional formations arise." Thus, monks, whatever therein is actuality (tathatā), invariability (avitathatā), non-otherness (anaññathatā), and specific conditionality (idappaccayatā)—this, monks, is called Dependent Origination.'"

‘‘Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṃ bhikkhave…pe… taṇhā, bhikkhave… vedanā, bhikkhave… phasso, bhikkhave… saḷāyatanaṃ, bhikkhave… nāmarūpaṃ, bhikkhave… viññāṇaṃ , bhikkhave… saṅkhārā, bhikkhave… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

"And what, monks, are dependently arisen phenomena?

Aging-and-death, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
Birth is impermanent, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
existence is impermanent, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
clinging, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
craving, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
feeling, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
contact, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
six sense bases, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
name-and-form, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
consciousness, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
volitional formations, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.
ignorance, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.

These, monks, are called dependently arisen phenomena.

‘‘Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānam’ti;

"Monks, when a noble disciple has clearly seen with correct wisdom this Dependent Origination and these dependently arisen phenomena as they really are, it is impossible that he would run back into the past, thinking:
'Did I exist in the past?
Did I not exist in the past?
What was I in the past?
How was I in the past?
Having been what, what did I become in the past?'

aparantaṃ vā upadhāvissati – ‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānam’ti;

"...or that he would run forward into the future, thinking:
'Will I exist in the future?
Will I not exist in the future?
What will I be in the future?
How will I be in the future?
Having been what, what will I become in the future?'

etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati – ‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā’’ti. Dasamaṃ.

"...or that he would now be inwardly confused about the present time, thinking:
'Am I?

Am I not?
What am I?
How am I?
Where has this being come from?
Where will it go?'

that is impossible. What is the reason for that? Because, monks, the noble disciple has clearly seen with correct wisdom this Dependent Origination and these dependently arisen phenomena as they really are."

Paccayasuttavaṇṇanā — Commentary on the Causation Sutta

When the Teacher says: "I will teach you Dependent Origination and dependently arisen phenomena," he undertakes to teach both conditions (paccaya) and the ultimate phenomena produced by those conditions (paccayanibbatta).

"Whether Tathāgatas arise" (uppādā vā tathāgatānaṃ): Whether Buddhas arise or do not arise, with birth as condition, aging-and-death occurs; birth alone is the condition for aging-and-death.

"That element stands" (ṭhitāva sā dhātu): That causal nature remains fixed; never is it the case that birth is not the condition for aging-and-death.

"Orderliness of nature, fixed law of nature" (dhammaṭṭhitatā dhammaniyāmatā): By these two terms as well, he speaks of conditionality itself. Because dependently arisen phenomena stand (tiṭṭhanti) by reason of a condition, the condition itself is called "orderliness/endurance of nature" (dhammaṭṭhitatā). Because a condition determines/regulates (niyameti) the phenomena, it is called "fixed law of nature" (dhammaniyāmatā).

"Specific conditionality" (idappaccayatā): The conditions for these states like aging-and-death are idappaccaya (specific conditions); the state of having these specific conditions is idappaccayatā.

"That" (taṃ): That condition.
"Fully awakens to" (abhisambujjhati): Fully comprehends through wisdom.
"Comprehends" (abhisameti): Penetrates directly through knowledge.
"Declares" (ācikkhati): Speaks / tells.
"Teaches" (deseti): Shows / demonstrates.
"Describes" (paññāpeti): Makes known.
"Establishes" (paṭṭhapeti): Places before the doorway of wisdom.
"Discloses" (vivarati): Uncovers and shows.
"Analyzes" (vibhajati): Shows through detailed division.
"Makes clear" (uttānīkaroti): Makes manifest / plain.
"Says 'Look!'" (passathāti cāha): And says: "See!" What does he say? "With birth as condition, monks, aging-and-death..."

The terms beginning with "actuality" (tathatā) are synonyms for the causal mode (paccayākāra):

Actuality (tathatā): Because those respective phenomena arise precisely through their corresponding conditions, neither less nor more.
Invariability (avitathatā): Because when the requisite conditions gather, the arising of the resulting phenomena is not absent even for a moment (it unconditionally occurs).
Non-otherness (anaññathatā): Because one set of phenomena does not arise from conditions meant for entirely different phenomena.
Specific conditionality (idappaccayatā): It refers to the specific condition or set of conditions for aging-and-death, etc. The grammatical derivation is: idappaccaya = specific conditions of these phenomena; idappaccayatā = the state or collection of these specific conditions.
Impermanent (anicca): Impermanent in the sense of coming into being and then passing away (hutvā abhāvaṭṭhena). Here, aging-and-death is not directly impermanent in itself as a standalone entity, but because aging-and-death belongs to aggregates that possess an impermanent nature, it is designated as "impermanent." The same principle applies to terms like "conditioned."
Conditioned (saṅkhata): Made/constructed by coming together with conditions.
Dependently arisen (paṭiccasamuppanna): Arisen dependent upon conditions.
Subject to destruction (khayadhamma): Having the intrinsic nature of being exhausted.
Subject to vanishing (vayadhamma): Having the nature of passing away.
Subject to fading away (virāgadhamma): Having the nature of losing passion/fading.
Subject to cessation (nirodhadhamma): Having the nature of ceasing completely. The impermanence of birth (jāti) should be understood in the same manner. Alternatively, because birth is seen at the moment of the function and influence of generating conditions, terms like "impermanent" are fitting for it in a direct sense as well. Existence (bhava), etc., are directly of an impermanent nature.
"Correct wisdom" (sammappaññā): Path-wisdom accompanied by insight (sa-vipassanā magga-paññā).
"The past" (pubbanta): The prior / past era. In the queries "Did I exist? Did I not exist?":
By asking "Did I exist? Did I not exist?", he doubts his own existence or non-existence in the past based on eternalist views (sassatākāra) or fortuitous arising views (adhicca-samuppatti). One should not ask "What is the rational cause for this?"; an ignorant worldly person (bāla-puthujjana) acts erratically like a madman.
By asking "What was I in the past?", he doubts his past caste, gender, or form of rebirth: "Was I a warrior-noble, a brahmin, a merchant, a worker, a householder, a renunciate, a deva, or a human?"
By asking "How was I in the past?", he doubts his bodily form/appearance: "Was I tall, short, fair, dark, medium-sized, or immeasurable?" (Some say he doubts causality: "By what cause did I exist—such as creation by a supreme god (issara-nimmāna)?").
By asking "Having been what, what did I become in the past?", he doubts his lineage/sequence: "Having been a warrior-noble, did I become a brahmin... or having been a deva, did I become a human?"
"Time/Era" (addhāna): A term for time/period.
"The future" (aparanta): The future end/period.
By asking "Will I exist? Will I not exist?", he doubts his future existence or non-existence based on eternalist (sassata) or annihilationist (uccheda) views. The rest here is as described before.
"The present time" (paccuppannaṃ addhānaṃ): Taking the entire present life-span starting from rebirth-linking (paṭisandhi) up to death (cuti).
"Inwardly confused" (ajjhattaṃ kathaṃkathī): Having doubts (vicikicchā) regarding his own aggregates.
"Am I?" (ahaṃ nu khosmi): Doubts his own existence. (The commentary asks: Is such a doubt logical? Indeed, why wonder if it is logical or illogical? Uninstructed people harbour strange doubts!)

In this regard, they cite these traditional stories:

Story 1 (Doubting "Am I?"): It is said that the younger mother's son was shaved bald, while the elder mother's son was un-shaved. They shaved the hair of the elder mother's son. He woke up, felt his bald head, and thought: "Am I actually the younger mother's son?" In such a way, doubts like "Am I?" arise.
Story 2 (Doubting "Am I not?"): A man catching fish stood in cold water so long that his own thigh became completely numb. Thinking his thigh was a fish, he struck it hard! Another man guarding a field near a cemetery lay curled up in fear; upon waking up and seeing his own two raised knees, he thought they were two demons (yakkha) and struck them! In such a way, doubts like "Am I not?" (no nu khosmi) arise.

"What am I?" (kiṃ nu khosmi): Being a warrior-noble, he doubts his warrior status. The same applies to others. Even devas, though aware of being devas, may doubt: "Am I possessed of form (rūpī) or formless (arūpī)?" Why do warrior-nobles, etc., not know directly? Because their birth in those specific families is not directly verifiable by them (apaccakkha). Householders (like Potthalika) may fancy themselves as renunciates, and renunciates may perceive themselves as householders (thinking "Is my ordination invalid?"). Humans like kings may perceive themselves as devas.

"How am I?" (kathaṃ nu khosmi): Grasping the idea that there is an inner soul (jīva), he doubts its shape/form: "Am I long, short, square, hexagonal, octagonal, or sixteen-sided?" For no one is truly ignorant of their visible physical body shape in the present, but they doubt this conceptual soul.

"Where has this being come from? Where will it go?": Doubting the origin and destination of his existence.

"Noble disciple" (ariyasāvaka): Here, a Stream-enterer (sotāpanna) is primarily intended, though the higher three noble ones (Sakadāgāmī, Anāgāmī, Arahant) are included without exception.

The Āhāra Sutta (From middle to beginning )

Saṃyuttanikāyo Nidānavaggo Abhisamayasaṃyuttaṃ Āhāravaggo Āhārasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… etadavoca – ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya’’.

The Four Nutriments

Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park... There he said this: "Monks, there are these four nutriments for the maintenance of beings who have come to birth or for the assistance of those seeking birth. What are the four?

Edible food (kabaḷīkārāhāro), whether coarse or fine,
Contact (phasso) as the second,
Mental volition (manosañcetanā) as the third, and
Consciousness (viññāṇa) as the fourth. These, monks, are the four nutriments for the maintenance of beings who have come to birth or for the assistance of those seeking birth."

Causal Origin of the Four Nutriments

‘‘Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

"And these four nutriments, monks—what is their source, what is their origin, from what are they born, what brings them into being?
These four nutriments have craving (taṇhā) as their source, craving as their origin, they are born of craving, brought into being by craving.

Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

And this craving, monks—what is its source, its origin, from what is it born, what brings it into being?

Craving has feeling (vedanā) as its source, feeling as its origin, it is born of feeling, brought into being by feeling.

Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.

And this feeling, monks—what is its source, its origin, from what is it born, what brings it into being?

Feeling has contact (phassa) as its source, contact as its origin, it is born of contact, brought into being by contact.

Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

And this contact, monks—what is its source, its origin, from what is it born, what brings it into being?

Contact has the six sense bases (saḷāyatana) as its source, the six sense bases as its origin, it is born of the six sense bases, brought into being by the six sense bases."

Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

"And these six sense bases, monks—what is their source, their origin, from what are they born, what brings them into being?

The six sense bases have name-and-form (nāmarūpa) as their source, name-and-form as their origin, they are born of name-and-form, brought into being by name-and-form.

Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

And this name-and-form, monks—what is its source, its origin, from what is it born, what brings it into being?

Name-and-form has consciousness (viññāṇa) as its source, consciousness as its origin, it is born of consciousness, brought into being by consciousness.

Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

And this consciousness, monks—what is its source, its origin, from what is it born, what brings it into being?

Consciousness has volitional formations (saṅkhāra) as its source, volitional formations as its origin, it is born of volitional formations, brought into being by volitional formations.

Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

And these volitional formations, monks—what is their source, their origin, from what are they born, what brings them into being?

Volitional formations have ignorance (avijjā) as their source, ignorance as their origin, they are born of ignorance, brought into being by ignorance."

Full Origination and Cessation Formulas

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

"Thus, monks:

with ignorance as condition, volitional formations arise;
with volitional formations as condition, consciousness arises
.. [and so on].

Such is the origination of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Paṭhamaṃ.

But with the remainderless fading away and cessation of ignorance comes the cessation of volitional formations;
with the cessation of volitional formations, the cessation of consciousness
... [and so on].

Such is the cessation of this whole mass of suffering.

Commentary on the Nutriment Sutta

In the first sutta of the Chapter on Nutriment: "Nutriments" (āhārā) means conditions (paccayā). For conditions bring (āharanti) their own results; hence they are called nutriments.

"Beings who have come to birth" (bhūtā): Means those who are born, generated.
"Those seeking birth" (sambhavesino): Those who seek (esanti) existence (sambhava), birth, or rebirth. Among the four modes of birth (yoni): Egg-born (aṇḍaja) and womb-born (jalābuja) beings are called "seeking birth" as long as they have not broken out of the eggshell or the womb-sac; once they break out and emerge outside, they are called "born." Moisture-born (saṃsedaja) and spontaneously born (opapātika) beings are called "seeking birth" during their very first thought-moment (cittakkhaṇa); from the second thought-moment onwards, they are called "born." Alternatively, whatever posture (iriyāpatha) they are born into, as long as they do not change to another posture, they are called "seeking birth"; after that, they are called "born."

Alternatively, "born" (bhūtā) refers to those who are generated and will not come into existence again—this is a term for the Arahants (khīṇāsava). "Seeking birth" (sambhavesino) refers to trainers (sekha, Stream-enterers, etc.) and worldly people (puthujjana) who, because they have not abandoned the fetters of existence, still seek future rebirth. Thus, in every way, all beings are encompassed by these two terms. The word vā here has a conjunctive sense ("and"), so the meaning should be taken as "of both those born and those seeking birth."

"Maintenance" (ṭhitiyā): For the purpose of maintaining / standing.
"Assistance" (anuggahāya): For the purpose of aiding. This prevents the disruption of arising states and supports the arising of unarisen states.

"Edible food" (kabaḷīkārāhāro): Food to be swallowed by making into morsels (kabaḷa); this is a term for the nutritive essence (ojā) grounded in cooked rice, barley gruel, etc.

"Coarse or fine" (oḷāriko vā sukhumo vā): Coarse by the coarseness of its substance, fine by its fineness. By intrinsic nature, nutritive essence belongs to subtle matter (sukhuma-rūpa), but its coarseness and fineness are relative (upādāya-upādāya):

Compared to crocodiles (who swallow stones that dissolve in their bellies), the food of peacocks (snakes, scorpions) is fine.
Compared to peacocks, the food of hyenas (dry bones and horns, softened by their saliva like yam roots) is fine.
Compared to hyenas, the food of elephants (tree branches) is fine; compared to elephants, that of deer is fine; compared to deer, cattle (grass); compared to cattle, hares; then birds, border-dwellers, villagers, kings, universal monarchs (cakkavatti), earth-devas, and up to the Paranimmita-vasavatti devas, whose food is ultimate subtle essence.

In a coarse substance, the nutritive essence (ojā) is small and weak; in a fine substance, it is powerful. For instance, drinking a bowl full of thin gruel leaves one hungry in a moment, but drinking a handful of clarified butter (ghee) keeps one satisfied all day. Here, the physical substance relieves the digestive fire's hunger-distress (parissaya), but cannot sustain the body; the ojā sustains the body, but cannot immediately relieve hunger-distress. When both come together, they both relieve hunger and sustain the body.

Contact (phassa): The 6 kinds of contact (eye-contact, etc.) are the 2nd nutriment.

Mental volition (manosañcetanā): Refers to intention (cetanā).

Consciousness (viññāṇa): Refers to the mind (citta). Thus the Blessed One displayed the four nutriments as a single group, consisting of both attached/clung-to (upādiṇṇaka, resultant) and unattached (anupādiṇṇaka, active kamma) states.

Internal Nutritive Essence: The kamma-born ojā born simultaneously with the rebirth-linking thought (paṭisandhi-citta) sustains the fetus up to seven days; this is understood as internal/resultant kabaḷīkārāhāro.

Mental Nutriments: Contact, volition, and consciousness associated with 3-realm resultants (vipāka) are upādiṇṇaka; associated with wholesome, unwholesome, or functional states (kusala, akusala, kriyā), they are anupādiṇṇaka.

Which nutriment brings what result?

Edible food (kabaḷīkārāhāro) brings octad-matter with nutritive essence as eighth (ojaṭṭhamaka-rūpa). As soon as food is placed in the mouth, it originates 8 material phenomena in each chewed particle.
Contact nutriment (phassāhāro) brings the three feelings (pleasant, painful, neutral) depending on the nature of the contact.
Mental volition nutriment (manosañcetanāhāro) brings the three realms of existence (bhava, sense, form, formless) through kamma-accumulation.
Consciousness nutriment (viññāṇāhāro) brings rebirth name-and-form (paṭisandhi-nāmarūpa)—the 3 mental aggregates associated with it and the 30 kamma-born material phenomena at the moment of rebirth.

How do they perform their functions?

Edible food performs its function by supporting/propping up (upatthambhento) the physical body (like a mother's milk or a wooden prop supporting a collapsing house).
Contact performs its function by touching (phusanta) sense objects, giving rise to feelings.
Mental volition performs its function by accumulating (āyūhamāna) kamma, producing rebirth.
Consciousness performs its function by cognizing (vijānanta), maintaining name-and-form.

The Four Dangers (bhaya) in the Nutriments:

In edible food, attachment/craving (nikanti) is the danger (leads to hard labor, wrong livelihood, suffering).
In contact, approaching/reaching out (upagamana) to sense objects is the danger (leads to wrongdoing, punishment, lower realms).
In mental volition, accumulation (āyūhana) of kamma is the danger (binds one to the 3 realms of existence).
In consciousness, descent/conception (abhinipāta) into rebirth is the danger (brings forth all future suffering).

The Tracing of Causes Backwards

Source, origin, birth, bringer-into-being (nidāna, samudaya, jāti, pabhava): All are synonyms for cause/condition (kāraṇa). Cause is called nidāna because it deposits/delivers the result (nideti). Here, the Blessed One shows the round of existence (vaṭṭa) by facing the past (atītābhimukha):
Nutriment represents this present existence (attabhāva).
Craving (taṇhā) represents the kamma that generated this present existence.
Feeling, contact, sense bases, name-and-form, consciousness represent the previous existence in which kamma was accumulated.
Ignorance and formations (avijjā, saṅkhāra) represent the root kamma that caused that previous existence.

Simile of the Crocodile: A clear-sighted man standing on the riverbank sees a crocodile lying on the water. He sees its snout, neck, back, and tail-base above water, but does not see its feet and tail-tip below water. Yet he does not think the crocodile is incomplete; he knows by inference (naya) that it is complete. Similarly, even when the future links are not explicitly voiced in this textual passage, the exposition of Dependent Origination is fully complete by way of inference!

The Nidāna Sutta (From middle to end)

Saṃyuttanikāyo Nidānavaggo Abhisamayasaṃyuttaṃ Dukkhavaggo Nidānasuttaṃ

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī’’ti.

‘‘Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

Thus have I heard: On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Venerable Ānanda said this to the Blessed One: "It is wonderful, Venerable Sir! It is marvelous, Venerable Sir! How profound, Venerable Sir, is this Dependent Origination, and how profound it appears! And yet to me, it appears completely clear and shallow!"

"Do not say so, Ānanda! Do not say so, Ānanda! This Dependent Origination is indeed profound, Ānanda, and it appears profound. It is through not understanding and not penetrating this Dhamma that this generation has become matted like a ball of string, matted like a bird's nest, tangled like muñja and babbaja grass, and fails to pass beyond the lower realms, bad destinations, ruin, and the round of rebirths (saṃsāra).

‘‘Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ ; upādānapaccayā bhavo…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

"Ānanda, for one who dwells contemplating gratification in things that invite clinging, craving increases.

With craving as condition, clinging arises;
with clinging as condition, existence arises;
with existence as condition, birth arises;
with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair arise.

Such is the origination of this whole mass of suffering.

"Suppose, Ānanda, there were a great tree whose roots going downward and across draw up sap upward. Sustained by that nutriment, fueled by that nourishment, that great tree would stand for a long, long time. So too, Ānanda, for one who dwells contemplating gratification in things that invite clinging, craving increases... and such is the origination of this whole mass of suffering.

‘‘Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi , ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo . Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dasamaṃ. Dukkhavaggo chaṭṭho.

Ānanda, for one who dwells contemplating danger in things that invite clinging, craving ceases.

With the cessation of craving comes the cessation of clinging;
with the cessation of clinging, the cessation of existence
..

such is the cessation of this whole mass of suffering.

"Suppose, Ānanda, there were a great tree, and a man were to come along carrying a hoe and a basket. He would cut down the tree at its root, dig around it, and pull out the roots, even down to the fine rootlets. Then he would chop the tree into pieces, split the pieces, and reduce them to splinters. He would dry the splinters in the wind and sun, burn them with fire, reduce them to ashes, and winnow the ashes in a strong wind or float them away in a swift river. Thus, Ānanda, that great tree would be cut off at the root, made like a palm stump, deprived of existence, incapable of future arising.

"So too, Ānanda, for one who dwells contemplating danger in things that invite clinging, craving ceases.

With the cessation of craving comes the cessation of clinging;
with the cessation of clinging, the cessation of existence;
with the cessation of existence, the cessation of birth;
with the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease.

Such is the cessation of this whole mass of suffering." (Tenth Sutta — Sixth Chapter, the Dukkhavagga, Complete)

Commentary on the Nidāna Sutta

Setting and Arrival of Ven. Ānanda

In the tenth sutta, "was dwelling among the Kurus" (kurūsu viharati): He was residing in the country known by the plural name "Kurus."

"Kammāsadhamma is a market town of the Kurus": That was the market town of the Kurus which served as his alms-resort.
"Venerable" (āyasmā): A term of affection and reverence.
"Ānanda": The name of the elder.
"Sat down to one side" (ekamantaṃ nisīdi): Avoiding the six faults of sitting, facing the Blessed One's right knee-disc, entering within the range of the six-colored Buddha-rays—as if bathing in clear lac-dye, wrapped in a golden cloth, or entering the center of a red velvet canopy—the Treasurer of the Dhamma, Venerable Ānanda, sat down. Hence it is said: "Sat down to one side."

Ven. Ānanda's Reflection and Contemplation

At what time and for what reason did this Venerable One approach the Blessed One? In the evening, for the purpose of asking a question regarding Dependent Origination (paccayākāra). On that day, it is said, this Venerable One walked for alms in Kammāsadhamma as if depositing a thousand-coin purse at door after door to render assistance to families. Returning from almsround, he performed his duties to the Teacher. When the Teacher entered the Fragrant Chamber (gandhakuṭi), he venerated the Teacher and went to his own day-dwelling. After his pupils performed their duties to him and departed, he swept his day-residence, spread out his skin-mat, cooled his hands and feet with water from a water-pot, sat down cross-legged, and entered the attainment of the Fruition of Stream-entry (sotāpatti-phala-samāpatti).

Emerging from the attainment after a determined duration, he applied his knowledge to Dependent Origination. Starting from "With ignorance as condition, volitional formations..." to the end, from the end back to the beginning, from both ends to the middle, and from the middle to both ends, he contemplated the 12-linked Dependent Origination three times. As he was thus contemplating, Dependent Origination appeared clear and manifest to him, as if thoroughly shallow and plain (uttānakuttānako viya). Then he thought: "This Dependent Origination is declared by all Buddhas to be profound and appearing profound. Yet to me, a disciple standing in partial knowledge (padesa-ñāṇa), it appears clear, manifest, and plain! Does it appear shallow like this only to me, or to others as well? I shall inform the Teacher of the reason for its appearance to me." He rose from his seat, dusted off his skin-mat, took it, and approached the Blessed One in the evening. Hence it is said: "Approaching in the evening for the purpose of asking a question on Dependent Origination."

The Four Types of Depth

"How profound!" (yāva gambhīro): The word yāva denotes exceeding measure; it means profoundly deep beyond measure, extremely profound (atigambhīra).

"Appearing profound" (gambhīrāvabhāso): It appears and manifests as truly profound. To illustrate, water receives four designations:

Shallow, but appearing deep: Old, dark water stained black by rotten leaves; though only knee-deep, it looks a hundred fathoms deep.
Deep, but appearing shallow: Crystal clear water like a gem; though a hundred fathoms deep, it looks only knee-deep.
Shallow, and appearing shallow: Water in a dish or basin.
Deep, and appearing deep: Water in the great ocean surrounding the foot of Mount Sineru. In the case of Dependent Origination, there are no alternative options. It receives only one designation: it is profound, and it appears profound.

The Buddha's Response & Distinction: Encouragement vs. Rebuke

Hearing his words, the Blessed One thought: "Ānanda speaks of a question within the domain of a Buddha (buddha-visaya) as if it were completely shallow, like stretching out one's hand to grab the peak of existence, or attempting to split Mount Sineru to extract its marrow, or trying to cross the ocean without a boat, or attempting to turn the earth upside down to gather its nutritive essence! Let me explain its profound nature to him." Thus he said: "Mā hevaṃ, Ānanda..." ("Do not say so, Ānanda!"). The phrase "Mā hevaṃ" means "Do not speak thus!" The Blessed One spoke this both to encourage Venerable Ānanda and to rebuke him.

Encouraging him: "Ānanda, you are possessed of great wisdom and clear knowledge; hence, though Dependent Origination is profound, it appears to you as if shallow. But it should not be considered shallow for others; it is truly profound and appears profound."

Four Reasons Why Dependent Origination Appeared Shallow to Ven. Ānanda & His Past Lifetimes

Profound Dependent Origination appeared shallow to the Elder due to four causes:

Possession of past supportive merit (pubbūpanissaya-sampatti).
Residence under teachers / study & inquiry (titthavāsa).
Being a Stream-enterer (sotāpannatā).
Great learning (bahussutabhāva).

The Past Aspiration: 100,000 eons ago, during the time of Padumuttara Buddha, Prince Sumana (younger brother of the Buddha) earned a boon from his father to serve Padumuttara Buddha for three months of the rainy season retreat (vassa). After building monasteries at every yojana and providing great offerings, seeing the Buddha's chief attendant Sumana Thera, he made the aspiration: "May I become the chief attendant of a future Buddha, just like Sumana Thera!" Padumuttara Buddha declared: "In 100,000 eons, a Buddha named Gotama will arise; you will be his chief attendant." Through endless eons of fulfilling virtues, reborn in Gotama Buddha's era as Prince Ānanda, he attained Stream-entry upon listening to Puṇṇa Mantāṇiputta Thera. Thus, due to his profound past spiritual preparation, even profound Dependent Origination appeared clear and shallow to him.

The Direct Rebuke

Regarding the statement that he spoke to rebuke him, this is the intent: "Ānanda, do not say 'Yet to me it appears completely shallow!' For if it appears so shallow to you:

Why did you not become a Stream-enterer on your own natural intuition, instead of penetrating the Stream-entry path by standing on the method I taught you?
Why have you not eliminated the four gross defilements to realize the Fruit of Once-returning (sakadāgāmī-phala), or eliminated the four subtle defilements to realize the Fruit of Non-returning (anāgāmī-phala), or eliminated the five higher fetters to realize Arahantship?
Why have you not attained Disciple-perfection knowledge (sāvaka-pāramī-ñāṇa) like Sāriputta and Moggallāna, or Paccekabuddha knowledge, or Omniscient Knowledge (sabbaññuta-ñāṇa) like the All-Enlightened Buddhas? See how much you have erred! Standing merely in a disciple's partial knowledge (sāvaka-padesa-ñāṇa), you say of the extremely profound Dependent Origination, 'It appears shallow to me'! Ānanda, it took me four incalculables and a hundred thousand eons of striving, giving endless gifts and fulfilling all perfections, to penetrate this Dependent Origination! On the night I penetrated it, the ten-thousandfold world system shook like a struck bronze vessel! Thus, Ānanda, Dependent Origination is profound and appears profound!"

Entangled like a Ball of String / Tangle of Reeds

"Of this Dhamma" (etassa dhammassa): Of this principle of conditionality (paccaya-dhamma).

"Through not understanding" (ananubodhā): Not fully comprehending through full-understanding as the known (ñāta-pariññā).

"Through not penetrating" (appaṭivedhā): Not penetrating through full-understanding as investigating and abandoning (tīraṇa-pariññā, pahāna-pariññā).

"Tangled like a ball of string" (tantākulakajātā): Muddled like a weaver's thread that has been carelessly stored and bitten by mice, where one cannot find the beginning or the end. Beings stumble in this Dependent Origination and cannot straighten the causal chain.

"Matted like a bird's nest / weaver's knot" (kulāgaṇṭhikajātā): Like a muddled thread soaked in rice paste and combed until it becomes a hard, knotted ball, beings fail to straighten conditionality and become bound into the 62 wrong views (dvāsaṭṭhi-diṭṭhi).

"Entangled like matted muñja and pabbaja grass" (muñjapabbajabhūtā): Like matted, decayed grass fibers where head and root cannot be separated. Unable to straighten conditionality, this generation becomes tied in knots of views and fails to escape the lower realms (apāya), bad destinations (duggati), ruin (vinipāta), and the round of rebirths (saṃsāra).

Conclusion: The Endless Wandering in Saṃsāra

Lower realms (apāya): Hell, animal realm, ghost realm, and the demon realm. They are called apāya because they are devoid (apa-) of growth/welfare (āya).

Bad destinations / ruin (duggati, vinipāta): Called duggati because they are painful destinations; vinipāta because one falls away from happiness.

Saṃsāra (saṃsāra): Defined as:
"The unbroken, continuous processing of aggregates, elements, and sense-bases is called Saṃsāra." They fail to transcend all this. Taking death and rebirth over and over again—from death to rebirth, from rebirth to death—across the three realms of existence (bhava), four modes of birth (yoni), five destinations (gati), seven stations of consciousness (viññāṇaṭṭhiti), and nine abodes of beings (sattāvāsa), they wander endlessly like a ship tossed by wind in the middle of the ocean, or like an ox bound to a grinding wheel! Thus the Blessed One spoke all this to instruct and guide Venerable Ānanda.

(Commentary — Nidāna Sutta Complete)

Transcendent (lokuttara) Dependent Origination

Khuddakanikāyo Nettippakaraṇaṃ Paṭiniddesavāro Hāravibhaṅgo Otaraṇahāravibhaṅgo

‘Esevanto dukkhassā’ti paṭiccasamuppādo. So duvidho: lokiko ca lokuttaro ca. Tattha lokiko avijjāpaccayā saṅkhārā yāva jarāmaraṇā, lokuttaro sīlavato avippaṭisāro jāyati, yāva nāparaṃ itthattāyāti pajānāti.

'This is the ending of suffering' refers to Dependent Origination (Paṭiccasamuppāda). It is two-fold: worldly (lokiya) and transcendent (lokuttara).

Therein, worldly Dependent Origination spans from 'With ignorance as condition, volitional formations arise...' up to aging-and-death.
Transcendent Dependent Origination spans from 'In a virtuous person, non-remorse (avippaṭisāra) arises...' up to understanding 'There is no further state of existence after this.'

Kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni, avippaṭisāro pāmojjattho pāmojjānisaṃso, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, pīti passaddhatthā passaddhānisaṃsā, passaddhi sukhatthā sukhānisaṃsā, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, nibbidā virāgatthā virāgānisaṃsā, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, kusalāni sīlāni anupubbena aggāya parentī’’ti. Paṭhamaṃ.

Skillful virtues have non-remorse (avippaṭisāra) as their purpose and non-remorse as their benefit;
non-remorse has gladness (pāmojja) as its purpose and benefit; gladness has rapture (pīti) as its purpose and benefit;
rapture has tranquility (passaddhi) as its purpose and benefit; tranquility has happiness (sukha) as its purpose and benefit;
happiness has immersion/concentration (samādhi) as its purpose and benefit;
concentration has knowledge and vision of things as they really are (yathābhūtañāṇadassana) as its purpose and benefit;
knowledge and vision of things as they really are has disenchantment (nibbidā) as its purpose and benefit;
disenchantment has dispassion (virāga) as its purpose and benefit;
dispassion has knowledge and vision of liberation (vimuttiñāṇadassana) as its purpose and benefit.

Thus, skillful virtues sequentially lead to the highest goal.