The Buddha teaches on a dhamma speaker, presenting an analysis of dependent origination and the causal links that give rise to suffering.

SN 12.16 A Dhamma Speaker

Sāvatthiyaṁ

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

“‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

Jātiyā ce bhikkhu …pe… bhavassa ce bhikkhuupādānassa ce bhikkhutaṇhāya ce bhikkhuvedanāya ce bhikkhuphassassa ce bhikkhusaḷāyatanassa ce bhikkhunāmarūpassa ce bhikkhuviññāṇassa ce bhikkhusaṅkhārānañce bhikkhuavijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.

Chaṭṭhaṁ.

Reference Translation by Bhikkhu Sujato (CC0).

Sāvatthiyaṁ

At Sāvatthī.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“‘dhammakathiko dhammakathiko’ti, bhante, vuccati.

“Sir, they speak of a ‘Dhamma speaker’.

Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

How is a Dhamma speaker defined?”

“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

Jātiyā ce bhikkhu …pe…

If a mendicant teaches Dhamma for disillusionment regarding rebirth …

bhavassa ce bhikkhu

continued existence …

upādānassa ce bhikkhu

grasping …

taṇhāya ce bhikkhu

craving …

vedanāya ce bhikkhu

feeling …

phassassa ce bhikkhu

contact …

saḷāyatanassa ce bhikkhu

the six sense fields …

nāmarūpassa ce bhikkhu

name and form …

viññāṇassa ce bhikkhu

consciousness …

saṅkhārānañce bhikkhu

choices …

avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.

If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

Chaṭṭhaṁ.

Qualities:

Attachment

Attachment

A mental fastening onto people, things, views, or states as “me” or “mine,” unwilling to release them. This clinging can give a sense of security and sweetness.

Also known as: acquisition, bond, clinging, grasping, holding on, possession, entanglement, bound, connected, taking as mine
Pāli: upadhi, upādāna, sakiñcana, mamatta
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Craving

Craving

A driving ‘thirst’ that reaches out toward experiences, identities, or outcomes as the place to find satisfaction—“if only I had that.” It spins stories of lack, binds the mind to becoming, and invariably leads to suffering.

Also known as: wanting, yearning, longing, lit. thirst
Pāli: taṇha, abhijjhā
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Dispassion

Dispassion

The fading of desire and attraction toward conditioned things. It arises through seeing the impermanent and unsatisfactory nature of experience. It is the natural fragrance of understanding and the forerunner of release.

Also known as: detachment, disinterest, fading of desire, disentanglement
Pāli: virāga, visaṁyutta
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Ending

Ending

The complete exhaustion and ending of craving, aversion, and delusion—the three roots of suffering. It refers to both the gradual wearing away of defilements through practice and the final cessation that constitutes Nibbāna.

Also known as: cessation, exhaustion, gradual ending, wearing away
Pāli: khaya, khīṇa, nirodha
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Free from attachment

Free from attachment

Release from grasping, not taking anything as “me” or “mine,” ceasing to appropriate or identify with people, things, views, or experiences.

Also known as: free from grasping, not appropriating, not taking as mine, without acquisitions, not clinging, not grasping, not holding onto
Pāli: nirūpadhi, nānupādāya, asita, anuggaha
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Ignorance

Ignorance

A fundamental blindness to the true nature of reality. It is not merely a lack of information, but an active misperception that views the transient as permanent and the unsatisfactory as a source of happiness, thereby fueling the cycle of suffering.

Also known as: illusion of knowing, fundamental unawareness of the true nature of reality, misunderstanding of how things have come to be, not knowing the four noble truths
Pāli: avijjā
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Last updated on July 27, 2026