SN2-Ch1-Samyutta12

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=Samyutta Nikaya:II.Nidanavagga (Book of Causation)=

1. Dependent Origination (Paticcasamuppada sans. Pratitya-samutpad)
(Paticcasamuppada short version)

Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, I will teach you dependent origination. Listen to that and attend closely, I will speak." - "Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

DEPENDENT ORIGINATION

'''‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? '''

Avijjā(ignorance) paccayā(causes), bhikkhave(monks), 

saṅkhārā(sans. (karma) sanskar i.e. 

volitional action generated habit pattern)

saṅkhāra(habit pattern) paccayā viññāṇaṃ;

viññāṇa(consciousness) paccayā nāmarūpaṃ; 

nāmarūpa(mind&body) paccayā saḷāyatanaṃ;

saḷāyatana(6 senses) paccayā phasso;

phassa(contact) paccayā vedanā; 

vedanā(sensations) paccayā taṇhā; 

taṇhā(craving) paccayā upādānaṃ; 

upādāna(attachment) paccayā bhavo; 

bhava(root cause of becoming) paccayā jāti ;

'''jāti((re)birth) paccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. '''

'''Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, '''

paṭiccasamuppādo.

"And what, bhikkhus, is dependent origination(Paticcasamuppada)?

With ignorance as condition/cause, volitional formations( (karma) sankhara sans. (karma/action) sanskar(habit pattern) ) [come to be]; 1

with volitional formations(sankhara sans. sanskar) as condition/cause, consciousness [arises];

with consciousness as condition/cause, mind-and-bodyform(namarupa) [arise];

with mind-and-bodyform(namarupa) as condition/cause, the six sense bases [arise];

with the six sense bases as condition/cause, contact [occurs];

with contact as condition/cause, sensation(vedana) [arises] ;

with sensation(vedana) as condition/cause, craving [arises];

with craving as condition/cause, clinging [arises];

with clinging as condition, existence [is caused];

with existence as cause, [re-]birth [occurs];

with [re-]birth as condition/cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

CESSATION (Nirodha)

‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; 

saṅkhāra nirodhā viññāṇanirodho; 

viññāṇa nirodhā nāmarūpanirodho; 

nāmarūpa nirodhā saḷāyatananirodho; 

saḷāyatana nirodhā phassanirodho; 

phassa nirodhā vedanānirodho; 

vedanā nirodhā taṇhānirodho; 

taṇhā nirodhā upādānanirodho;

upādāna nirodhā bhavanirodho;

bhava nirodhā jātinirodho;

jāti nirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

"But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar);

with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness;

with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);

with the cessation of mind-and-bodyform(namarupa), cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of sensation(vedana);

with the cessation of sensation(vedana), cessation of craving;

with, the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."

This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement.

Note: (a) In order to understand, the idea of volitional formations(sankhara sans. sanskar or karma sanskar) can be considered as assignment of values to weights in an artificial neural network based artificial intelligence system in the realm of computing. And also each weight backed by experience/voluntary action/decision/reaction similar to data for training of A.I. neural network. These are further explained by Buddha in the next sutta 2.

(b) Here ignorance can be understood as ignorance of the divine state/samadhi state/jhana state/zen. After deep meditation when samadhi occurs (in any of 9 levels of enlightenment) its corresponding ignorance is removed due to clear experience based understanding alongwith divine bliss as the true happiness within.

(c) Cessation is a phenomenon that occurs during the divine or super-state of trance/samadhi/jhana state/zen, which can be considered as the suspension of 'ordinary' activities during the eperience of the super-state.

(d) The sutta can be understood in light of the idea that during meditation (in samadhi/jhana) a person can transform from 'ordinary/normal' state to a new enhanced super state of cessation and when in super state, the person can understand the 'ordinary/normal' state as described in this discourse.

(e) As an analogy of the super state in the material world, it can be compared to (i)Bose-Einstein-condensate when some materials are cooled to extreme, (ii) superconductivity when in certain conditions & cooled to low temperatures some materials can transmit extreme currents and also to (iii) laser action of production of perfect & extremely powerful light when lasing medium undergoes a transformation(population inversion), but these are to be considerd as analogy only with the idea that humans can also undergo a transformation into certain super-states(s) of consciousness.

(f) Ignorance can be considered as not knowing & not experiencing the super state (i.e. non-cessation or non-samadhi/jhana/zen/trance), in other words state of ignorance is the state of what is considered 'ordinary/normal'.

(g) Circular interdependence between (normal) consciousness & mind-and-bodyform(namarupa) is also mentioned in sutta 65.

2. Analysis of Dependent Origination (Vibhanga)
(Paticcasamuppada detailed version)

At Savatthi. "Bhikkhus, I will teach you dependent origination and I will analyse it for you. Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is dependent origination(Paticcasamuppada)?

With ignorance as condition/cause, volitional formations(sankhara sans. sanskar) [come to be]; 1

with volitional formations(sankhara sans. sanskar) as condition/cause, consciousness [arises];

with consciousness as condition/cause, mind-and-bodyform(namarupa) [arise];

with mind-and-bodyform(namarupa) as condition/cause, the six sense bases [arise];

with the six sense bases as condition/cause, contact [occurs];

with contact as condition/cause, sensation(vedana) [arises] ;

with sensation(vedana) as condition/cause, craving [arises];

with craving as condition/cause, clinging [arises];

with clinging as condition, existence [is caused];

with existence as cause, [re-]birth [occurs];

with [re-]birth as condition/cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

"And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. 2 Thus this aging and this death are together called aging-and-death.

"And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent [into the womb], production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth. 3

"And what, bhikkhus, is existence? There are these three kinds of existence: sense-sphere existence, form-sphere existence, form-less-sphere existence. This is called existence. 4

"And what, bhikkhus, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging. 5

"And what, bhikkhus, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving.

"And what, bhikkhus, is sensation(vedana)? There are these six classes of sensation(vedana): sensation(vedana) born of eye-contact, sensation(vedana) born of ear-contact, sensation(vedana) born of nose-contact, sensation(vedana) born of tongue-contact, sensation(vedana) born of body-contact, sensation(vedana) born of mind-contact. This is called sensation(vedana).

"And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.

"And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases.

"And what, bhikkhus, is mind-and-bodyform(namarupa)? sensation(vedana), perception, volition, contact, attention: this is called mind. The four great elements (earth[solidity], air[gaseous], water[liquidity], fire[heat]) and the form derived from the four great elements: this is called form. Thus this mind and this form are together called mind-and-bodyform(namarupa). 6

"And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness.

"And what, bhikkhus, are the volitional formations(sankhara sans. sanskar)? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. These are called the volitional formations. 7

"And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance. 8

DEPENDENT ORIGINATION

"And what, bhikkhus, is dependent origination(Paticcasamuppada)?

With ignorance as condition/cause, volitional formations(sankhara sans. sanskar) [come to be]; 1

with volitional formations(sankhara sans. sanskar) as condition/cause, consciousness [arises];

with consciousness as condition/cause, mind-and-bodyform(namarupa) [arise];

with mind-and-bodyform(namarupa) as condition/cause, the six sense bases [arise];

with the six sense bases as condition/cause, contact [occurs];

with contact as condition/cause, sensation(vedana) [arises] ;

with sensation(vedana) as condition/cause, craving [arises];

with craving as condition/cause, clinging [arises];

with clinging as condition, existence [is caused];

with existence as cause, [re-]birth [occurs];

with [re-]birth as condition/cause, sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

CESSATION

But with the remainderless fading away and

cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar);

with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness;

with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);

with the cessation of mind-and-bodyform(namarupa), cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of sensation(vedana);

with the cessation of sensation(vedana), cessation of craving;

with the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, cessation of aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the cessation of this whole mass of suffering." 9

Note: (a) In order to understand, the idea of volitional formations(sankhara sans. sanskar or karma sanskar) can be considered as assignment of values to weights in an artificial neural network based artificial intelligence system in the realm of computing. And also each weight backed by experience/voluntary action/decision/reaction similar to data for training of A.I. neural network. These are further explained by Buddha in the next sutta 2.

(b) Here ignorance can be understood as ignorance of the divine state/samadhi state/jhana state/zen. After deep meditation when samadhi occurs (in any of 9 levels of enlightenment) its corresponding ignorance is removed due to clear experience based understanding alongwith divine bliss as the true happiness within.

(c) Cessation is a phenomenon that occurs during the divine or super-state of trance/samadhi/jhana state/zen, which can be considered as the suspension of 'ordinary' activities during the eperience of the super-state.

(d) The sutta can be understood in light of the idea that during meditation (in samadhi/jhana) a person can transform from 'ordinary/normal' state to a new enhanced super state of cessation and when in super state, the person can understand the 'ordinary/normal' state as described in this discourse.

(e) As an analogy of the super state in the material world, it can be compared to (i)Bose-Einstein-condensate when some materials are cooled to extreme, (ii) superconductivity when in certain conditions & cooled to low temperatures some materials can transmit extreme currents and also to (iii) laser action of production of perfect & extremely powerful light when lasing medium undergoes a transformation(population inversion), but these are to be considerd as analogy only with the idea that humans can also undergo a transformation into certain super-states(s) of consciousness.

(f) Ignorance can be considered as not knowing & not experiencing the super state (i.e. non-cessation or non-samadhi/jhana/zen/trance), in other words state of ignorance is the state of what is considered 'ordinary/normal'.

(g) Circular interdependence between (normal) consciousness & mind-and-bodyform(namarupa) is also mentioned in sutta 65.

3. The Two Ways (Patipada sans. Pratipada)
At Savatthi. "Bhikkhus, I will teach you the wrong way and the right way. Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is the wrong way?

With ignorance as condition/cause, volitional formations(sankhara sans. sanskar) [come to be]; 1

with volitional formations(sankhara sans. sanskar) as condition/cause, consciousness [arises];

with consciousness as condition/cause, mind-and-bodyform(namarupa) [arise];

with mind-and-bodyform(namarupa) as condition/cause, the six sense bases [arise];

with the six sense bases as condition/cause, contact [occurs];

with contact as condition/cause, sensation(vedana) [arises] ;

with sensation(vedana) as condition/cause, craving [arises];

with craving as condition/cause, clinging [arises];

with clinging as condition, existence [is caused];

with existence as cause, [re-] birth [occurs];

with [re-] birth as condition/cause, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.

This, bhikkhus, is called the wrong way.

"And what, bhikkhus, is the right way? With the remainderless fading away and

cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar);

with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness;

with the cessation of consciousness, cessation of mind-and-bodyform(namarupa);

with the cessation of mind-and-bodyform(namarupa), cessation of the six sense bases;

with the cessation of the six sense bases, cessation of contact;

with the cessation of contact, cessation of sensation(vedana);

with the cessation of sensation(vedana), cessation of craving;

with the cessation of craving, cessation of clinging;

with the cessation of clinging, cessation of existence;

with the cessation of existence, cessation of birth;

with the cessation of birth, cessation of aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the cessation of this whole mass of suffering."

This, bhikkhus, is called the right way."

4. Vipassi (An Earlier Buddha)
At Savatthi. [Buddha:]

(i. Origination)

"Bhikkhus, To Vipassi Buddha, before his enlightenment & rightly awakening to arahat, while he was still a bodhisatta not yet fully enlightened, it occurred him :

'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?'

"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does aging-and-death come to be? By what is aging-and-death cause?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 13 'When there is birth, aging-and-death comes to be; aging-and-death has birth as its cause.' 14

"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does birth come to be? By what is birth caused?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is existence, birth comes to be; birth has existence as its cause.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta: 'When what exists does existence come to be? By what is existence caused?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is clinging, existence comes to be; existence has clinging as its cause.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does clinging come to be? By what is clinging conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is craving, clinging comes to be; clinging has craving as its condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does craving come to be? By what is craving conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is sensation(vedana), craving comes to be; craving has sensation(vedana) as its condition'.

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does sensation(vedana) come to be? By what is sensation(vedana) conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is contact, sensation(vedana) comes to be; sensation(vedana) has contact as its condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does contact come to be? By what is contact conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there are the six sense bases, contact comes to be; contact has the six sense bases as its condition'.

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do the six sense bases come to be? By what are the six sense bases conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is mind-and-bodyform(namarupa), the six sense bases come to be; the six sense bases have mind-and-bodyform(namarupa) as their condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does mind-and-bodyform(namarupa) come to be? By what is mind-and-bodyform(namarupa) conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is consciousness, mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness as its condition.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists does consciousness come to be? By what is consciousness conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there are volitional formations(sankhara sans. sanskar), consciousness comes to be; consciousness has volitional formations(sankhara sans. sanskar) as its condition.' 15

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what exists do volitional formations(sankhara sans. sanskar) come to be? By what are volitional formations conditioned?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is ignorance, volitional formations come to be; volitional formations have ignorance as their condition.'

"Thus with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as condition, consciousness .... Such is the origin of this whole mass of suffering. (same as in 1 & 2)

"'Origination, origination' — thus, bhikkhus, in regard to things unheard before there arose in Vipassi bodhisatta, vision, knowledge, wisdom, true knowledge, and light. 16

(ii. Cessation)

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: 'When there is no birth, aging-and-death does not come to be; with the cessation of birth comes cessation of aging-and-death.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does birth not come to be? By the cessation of what does the cessation of birth come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

'When there is no [cause of] existence, birth does not come to be; with the cessation of [cause of] existence comes cessation of birth.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does [cause of] existence not come to be? By the cessation of what does the cessation of [cause of] existence come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there is no clinging, [cause of] existence does not come to be; with the cessation of clinging comes cessation of existence.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does clinging not come to be? By the cessation of what does the cessation of clinging come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there is no craving, clinging does not come to be; with the cessation of craving comes cessation of clinging.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does craving not come to be? By the cessation of what does the cessation of craving come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there is no sensation(vedana), craving does not come to be; with the cessation of sensation(vedana) comes cessation of craving.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does sensation(vedana) not come to be? By the cessation of what does the cessation of sensation(vedana) come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there is no contact, sensation(vedana) does not come to be; with the cessation of contact comes cessation of sensation(vedana).'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does contact not come to be? By the cessation of what does the cessation of contact come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there are no six sense bases, contact does not come to be; with the cessation of the six sense bases (cease of functioning during samadhi/jhana/zen) comes cessation of contact.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does six sense bases not come to be? By the cessation of what does the cessation of six sense bases come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there is no mind-and-bodyform(namarupa) (cease of function during samadhi/jhana/zen), the six sense bases do not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense bases.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does mind-and-bodyform(namarupa) not come to be? By the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no consciousness, mind-and-bodyform(namarupa) does not come to be; with the cessation of (ordinary) consciousness comes cessation of mind-and-bodyform(namarupa).'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does (ordinary) consciousness not come to be? By the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom: ... 'When there are no volitional formations(sankhara sans. sanskar), consciousness does not come to be; with the cessation of volitional formations(sankhara sans. sanskar) comes cessation of (ordinary) consciousness.'

"Then, bhikkhus, it occurred to Vipassi bodhisatta,: 'When what does not exist does volitional formations(sankhara sans. sanskar) not come to be? By the cessation of what does the cessation of volitional formations(sankhara sans. sanskar) come about?' Then, bhikkhus, through careful attention, there took place in Vipassi bodhisatta, a breakthrough by wisdom:

... 'When there is no ignorance, volitional formations(sankhara sans. sanskar) do not come to be; with the cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar).'

"Thus with the remainderless fading away and cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar); with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness....(as before in 1 & 2)

Such is the cessation of this whole mass of suffering.

"'Cessation, cessation' — thus, bhikkhus, in regard to things unheard before there arose in Vipassi bodhisatta vision, knowledge, wisdom, true knowledge, and light."

5. Sikhi (Another Earlier Buddha)
To Sikhi Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

6 (6) Vessabhu (Another Earlier Buddha)
To Vessabhu Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

7 (7) Kakusandha (Another Earlier Buddha)
To Kakusandha Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

8 (8) Konagamana (Another Earlier Buddha)
To Konagamana Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

9 (9) Kassapa (Another Earlier Buddha)
To Kassapa Buddha, before his enlightenment & rightly awakening to arahat...

(same as in 4. Vipassi )

10 (10) Gotama the Great Sakyan Sage (Present Buddha)
(i. Origination)

"Bhikkhus, To me, before his enlightenment & rightly awakening to arahat, while I was still a bodhisatta not yet fully enlightened, it occurred me:

'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?'

"Then, bhikkhus, it occurred to me: 'When what exists does aging-and-death come to be? By what is aging-and-death cause?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 13 'When there is birth, aging-and-death comes to be; aging-and-death has birth as its cause.' 14

"Then, bhikkhus, it occurred to me: 'When what exists does birth come to be? By what is birth caused?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is existence, birth comes to be; birth has existence as its cause.'

"Then, bhikkhus, it occurred to me: 'When what exists does existence come to be? By what is existence caused?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is clinging, existence comes to be; existence has clinging as its cause.'

"Then, bhikkhus, it occurred to me,: 'When what exists does clinging come to be? By what is clinging conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is craving, clinging comes to be; clinging has craving as its condition.'

"Then, bhikkhus, it occurred to me,: 'When what exists does craving come to be? By what is craving conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is sensation(vedana), craving comes to be; craving has sensation(vedana) as its condition'.

"Then, bhikkhus, it occurred to me,: 'When what exists does sensation(vedana) come to be? By what is sensation(vedana) conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is contact, sensation(vedana) comes to be; sensation(vedana) has contact as its condition.'

"Then, bhikkhus, it occurred to me,: 'When what exists does contact come to be? By what is contact conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there are the six sense bases, contact comes to be; contact has the six sense bases as its condition'.

"Then, bhikkhus, it occurred to me,: 'When what exists do the six sense bases come to be? By what are the six sense bases conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is mind-and-bodyform(namarupa), the six sense bases come to be; the six sense bases have mind-and-bodyform(namarupa) as their condition.'

"Then, bhikkhus, it occurred to me,: 'When what exists does mind-and-bodyform(namarupa) come to be? By what is mind-and-bodyform(namarupa) conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is consciousness, mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness as its condition.'

"Then, bhikkhus, it occurred to me,: 'When what exists does consciousness come to be? By what is consciousness conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there are volitional formations(sankhara sans. sanskar), consciousness comes to be; consciousness has volitional formations(sankhara sans. sanskar) as its condition.' 15

"Then, bhikkhus, it occurred to me,: 'When what exists do volitional formations(sankhara sans. sanskar) come to be? By what are volitional formations conditioned?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is ignorance, volitional formations come to be; volitional formations have ignorance as their condition.'

"Thus with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as condition, consciousness .... Such is the origin of this whole mass of suffering. (same as in 1 & 2)

"'Origination, origination' — thus, bhikkhus, in regard to things unheard before there arose in me, vision, knowledge, wisdom, true knowledge, and light. 16

(ii. Cessation)

"Then, bhikkhus, it occurred to me,: 'When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: 'When there is no birth, aging-and-death does not come to be; with the cessation of birth comes cessation of aging-and-death.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does birth not come to be? By the cessation of what does the cessation of birth come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom:

'When there is no [cause of] existence, birth does not come to be; with the cessation of [cause of] existence comes cessation of birth.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does [cause of] existence not come to be? By the cessation of what does the cessation of [cause of] existence come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there is no clinging, [cause of] existence does not come to be; with the cessation of clinging comes cessation of existence.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does clinging not come to be? By the cessation of what does the cessation of clinging come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there is no craving, clinging does not come to be; with the cessation of craving comes cessation of clinging.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does craving not come to be? By the cessation of what does the cessation of craving come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there is no sensation(vedana), craving does not come to be; with the cessation of sensation(vedana) comes cessation of craving.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does sensation(vedana) not come to be? By the cessation of what does the cessation of sensation(vedana) come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there is no contact, sensation(vedana) does not come to be; with the cessation of contact comes cessation of sensation(vedana).'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does contact not come to be? By the cessation of what does the cessation of contact come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there are no six sense bases, contact does not come to be; with the cessation of the six sense bases (cease of functioning during samadhi/jhana/zen) comes cessation of contact.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does six sense bases not come to be? By the cessation of what does the cessation of six sense bases come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there is no mind-and-bodyform(namarupa) (cease of function during samadhi/jhana/zen), the six sense bases do not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense bases.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does mind-and-bodyform(namarupa) not come to be? By the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom:

... 'When there is no consciousness, mind-and-bodyform(namarupa) does not come to be; with the cessation of (ordinary) consciousness comes cessation of mind-and-bodyform(namarupa).'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does (ordinary) consciousness not come to be? By the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom: ... 'When there are no volitional formations(sankhara sans. sanskar), consciousness does not come to be; with the cessation of volitional formations(sankhara sans. sanskar) comes cessation of (ordinary) consciousness.'

"Then, bhikkhus, it occurred to me,: 'When what does not exist does volitional formations(sankhara sans. sanskar) not come to be? By the cessation of what does the cessation of volitional formations(sankhara sans. sanskar) come about?' Then, bhikkhus, through careful attention, there took place in me, a breakthrough by wisdom:

... 'When there is no ignorance, volitional formations(sankhara sans. sanskar) do not come to be; with the cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar).'

"Thus with the remainderless fading away and cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar); with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness....(as before in 1 & 2)

Such is the cessation of this whole mass of suffering.

"'Cessation, cessation' — thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge, and light."

11. Nutriment (Ahara)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park....

"Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. 17 What four? The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. 18

"Bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving as their source, craving as their origin; they are born and produced from craving. 19

"And this craving has what as its source, what as its origin, from what is it born and produced? This craving has sensation(vedana) as its source, sensation(vedana) as its origin; it is born and produced from sensation(vedana).

"And this sensation(vedana) has what as its source...? sensation(vedana) has contact as its source.... And this contact has what as its source...? Contact has the six sense bases as its source.... And these six sense bases have what as their source...? The six sense bases have mind-and-bodyform(namarupa) as their source.... And this mind-and-bodyform(namarupa) has what as its source...? Mind-and-bodyform(namarupa) has consciousness as its source.... And this consciousness has what as its source...? Consciousness has volitional formations(sankhara sans. sanskar) as its source.... And these volitional formations have what as their source, what as their origin, from what are they born and produced? Volitional formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance.

"Thus, bhikkhus, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition. consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar); with the cessation of volitional formations, cessation of consciousness.... Such is the cessation of this whole mass of suffering." (similar to 1 & 2)

12. Moliyaphagguna
At Savatthi.[Buddha:] "Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be." 20

When this was said, the Venerable Moliyaphagguna said to the Lord (Buddha): "Venerable sir, who consumes the nutriment consciousness?" 21

"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One consumes.' 22 If I should say, 'One consumes,' in that case this would be a valid question: 'Venerable sir, who consumes?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, for what is the nutriment consciousness [a condition]?' 23 this would be a valid question. To this the valid answer is: 'The nutriment consciousness is a condition for the production of future renewed existence 24 When that which has come into being exists, the six sense bases [come to be]; 25 with the six sense bases as condition, contact.'"

[Moliyaphagguna:] "Venerable sir, who makes contact?"

"Not a valid question," the Lord (Buddha) replied.

"I do not say, 'One makes contact.' If I should say, 'One makes contact,' in that case this would be a valid question: 'Venerable sir, who makes contact?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as condition does contact [come to be]?' this would be a valid question. To this the valid answer is: 'With the six sense bases as condition, contact [comes to be]; with contact as condition, sensation(vedana).'"

[Moliyaphagguna:] "Venerable sir, who feels?"

"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One feels.' If I should say, 'One feels,' in that case this would be a valid question: 'Venerable sir, who feels?' But I do not speak thus Since I do not speak thus, if one should ask me, 'Venerable sir with what as condition does sensation(vedana) [come to be]?' this would be a valid question. To this the valid answer is: 'With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving.'"

[Moliyaphagguna:] "Venerable sir, who craves?"

"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One craves.' If I should say, 'One craves,' in that case this would be a valid question: 'Venerable sir, who craves?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as condition does craving [come to be]?' this would be a valid question. To this the valid answer is:

'With sensation(vedana) as condition, craving [comes to be]; with craving as condition, clinging.'"

[Moliyaphagguna:] "Venerable sir, who clings?"

"Not a valid question," the Lord (Buddha) replied. "I do not say, 'One clings.' If I should say, 'One clings,' in that case this would be a valid question: 'Venerable sir, who clings?' But I do not speak thus. Since I do not speak thus, if one should ask me, 'Venerable sir, with what as condition does clinging [come to be]?' this would be a valid question. To this the valid answer is:

'With craving as condition, clinging [comes to be];

with clinging as condition, existence.'......

Such is the origin of this whole mass of suffering.'

"But, Phagguna, with the remainderless fading away and cessation of the six bases for contact comes cessation of contact; with the cessation of contact, cessation of sensation(vedana); with the cessation of sensation(vedana), cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering." (similar to 1 & 2)

13. Ascetics and Brahmins (1) (Samanabrahmana)
At Savatthi. "Bhikkhus, those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation; 27 who do not understand birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) ... consciousness ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. 28

"But, bhikkhus, those ascetics and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who understand birth ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation; these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

14. Ascetics and Brahmins (2)
At Savatthi. "Bhikkhus, as to those ascetics and brahmins who do not understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand?

"They do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They do not understand birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) ... consciousness ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation. These are the things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand.

"These I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, as to those ascetics and brahmins who understand stand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things; what are those things that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand?

"They understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They understand birth ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation. These are the things that they understand. whose origin they understand, whose cessation they understand and the way leading to whose cessation they understand.

"These I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

15. Kaccanagotta
At Savatthi. Then the Venerable Kaccanagotta approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, it is said, 'right view, right view.' In what way, venerable sir, is there right view?"

"This world, Kaccana, for the most part depends upon a duality — upon the notion of existence and the notion of nonexistence. 29 But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world. 30

"This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. 31 But this one [with right view] does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about 'my self.' 32 He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. 33

"'All exists': Kaccana, this is one extreme. 'All does not exist': this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle:

'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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(sankhara sans. sanskar), cessation of consciousness.... Such is the cessation of this whole mass of suffering." (as in 1 & 2)

16. A Speaker on the Dhamma (Dhammakathika)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'a speaker on the Dhamma, a speaker on the Dhamma.' In what way, venerable sir, is one a speaker on the Dhamma?"

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. 34 If, through revulsion towards aging-and-death, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life. 35

"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards birth ... for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. If, through revulsion towards ignorance, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life."

17. The Naked Ascetic Kassapa (Acelakassapa)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, entered Rajagaha for alms. The naked ascetic Kassapa saw the Lord (Buddha) coming in the distance. Having seen him, he approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he stood to one side and said to him: "We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question."

[Buddha:]"This is not the right time for a question, Kassapa. We have entered among the houses." 36

A second time and a third time the naked ascetic Kassapa said to the Lord (Buddha): "We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question."

[Buddha:]"This is not the right time for a question, Kassapa. We have entered among the houses."

Then the naked ascetic Kassapa said to the Lord (Buddha): "We do not wish to ask Master Gotama much."

[Buddha:]"Then ask what you want, Kassapa."

[Acelakassapa:] "How is it. Master Gotama: is suffering created by oneself?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "Then, Master Gotama, is suffering created by another?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "How is it then. Master Gotama: is suffering created both by oneself and by another?"

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "Then, Master Gotama, has suffering arisen fortuitously, being created neither by oneself nor by another?" 37

[Buddha:]"Not so, Kassapa," the Lord (Buddha) said.

[Acelakassapa:] "How is it then. Master Gotama: is there no suffering?"

[Buddha:]"It is not that there is no suffering, Kassapa; there is suffering."

[Acelakassapa:] "Then is it that Master Gotama does not know and see suffering?"

[Buddha:] "It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering."

[Acelakassapa:] "Whether you are asked: 'How is it, Master Gotama: is suffering created by oneself?' or 'Is it created by another?' or 'Is it created by both?' or 'Is it created by neither?' in each case you say:

'Not so, Kassapa.' When you are asked: 'How is it then. Master Gotama: is there no suffering?' you say: 'It is not that there is no suffering, Kassapa; there is suffering.' When asked: 'Then is it that Master Gotama does not know and see suffering?' you say: 'It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.' Venerable sir, let the Lord (Buddha) explain suffering to me. Let the Lord (Buddha) teach me about suffering." 38

[Buddha:]"Kassapa, [if one thinks,] 'The one who acts is the same as the one who experiences [the result]' [then one asserts] with reference to one existing from the beginning: 'Suffering is created by oneself.' When one asserts thus, this amounts to eternalism. 39 But, Kassapa, [if one thinks,] The one who acts is one, the one who experiences [the result] is another' [then one asserts] with reference to one stricken by sensation(vedana): 'Suffering is created by another.' When one asserts thus, this amounts to annihilationism. 40 Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 41 'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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.... Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)

When this was said, the naked ascetic Kassapa said to the Lord (Buddha): "Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Lord (Buddha), as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Lord (Buddha), and to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under the Lord (Buddha), may I receive the higher ordination?" 42

[Buddha:]"Kassapa, one formerly belonging to another sect who desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of the four months, if the bhikkhus are satisfied with him, they may if they wish give him the going forth and the higher ordination to the state of a bhikkhu. But individual differences are recognized by me." 43

[Acelakassapa:] "If, venerable sir, one formerly belonging to another sect who desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, may if they wish give him the going forth and the higher ordination to the state of a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them if they wish give me the going forth and the higher ordination to the state of a bhikkhu."

Then the naked ascetic Kassapa received the going forth under the Lord (Buddha), and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: "Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And the Venerable Kassapa became one of the arahants. 44

18 (8) Timbaruka
At Savatthi. Then the wanderer Timbaruka approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:

[Timbaruka:] "How is it, Master Gotama: are pleasure and pain created by oneself?" 45

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "Then, Master Gotama, are pleasure and pain created by another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "How is it then. Master Gotama: are pleasure and pain created both by oneself and by another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "Then, Master Gotama, have pleasure and pain arisen fortuitously, being created neither by oneself nor by another?"

[Buddha:] "Not so, Timbaruka," the Lord (Buddha) said.

[Timbaruka:] "How is it then. Master Gotama: is there no pleasure and pain?".

[Buddha:] "It is not that there is no pleasure and pain, Timbaruka; there is pleasure and pain."

[Timbaruka:] "Then is it that Master Gotama does not know and see pleasure and pain?"

[Buddha:] "It is not that I do not know and see pleasure and pain, Timbaruka. I know pleasure and pain, I see pleasure and pain."

[Timbaruka:] "Whether you are asked: 'How is it. Master Gotama: are pleasure and pain created by oneself?' or 'Are they created by another?' [23] or 'Are they created by both?' or 'Are they created by neither?' in each case you say: 'Not so, Timbaruka.' When you are asked: 'How is it then. Master Gotama: is there no pleasure and pain?' you say: 'It is not that there is no pleasure and pain, Timbaruka; there is pleasure and pain.' When asked: 'Then is it that Master Gotama does not know and see pleasure and pain?' you say: 'It is not that I do not know and see pleasure and pain, Timbaruka. I know pleasure and pain, I see pleasure and pain.' Venerable sir, let the Lord (Buddha) explain pleasure and pain to me. Let the Lord (Buddha) teach me about pleasure and pain."

[Buddha:] "Timbaruka, [if one thinks,] 'The sensation(vedana) and the one who feels it are the same,' [then one asserts] with reference to one existing from the beginning: 'Pleasure and pain are created by oneself.' I do not speak thus. 46 But, Timbaruka, [if one thinks,] 'The sensation(vedana) is one, the one who feels it is another,' [then one asserts] with reference to one stricken by sensation(vedana): 'Pleasure and pain are created by another.' Neither do I speak thus. 47 Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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.... Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)

When this was said, the naked ascetic Timbaruka said to the Lord (Buddha): "Magnificent, Master Gotama!... I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

19. The Wise Man and the Unwise (Balapandita)
At Savatthi. [Buddha:]"Bhikkhus, for the childish(unwise), hindered by ignorance and fettered by craving, this body has thereby originated. So there is this body and external mind-and-bodyform(namarupa): thus this dyad. Dependent on the dyad there is contact. There are just six sense bases, contacted through which — or through a certain one among them — the childish(unwise) experiences pleasure and pain. 48

"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving, this body has thereby originated. So there is this body and external mind-and-bodyform(namarupa): thus this dyad. Dependent on the dyad there is contact. There are just six sense bases, contacted through which — or through a certain one among them — the wise man experiences pleasure and pain. What, bhikkhus, is the distinction here, what is the disparity, what is the difference between the wise man and the childish(unwise)?"

"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. 49 Having heard it from him, the bhikkhus will remember it."

[Buddha:] "Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, for the childish(unwise), hindered by ignorance and fettered by craving, this body has originated. For the childish(unwise) that ignorance has not been abandoned and that craving has not been utterly destroyed. For what reason? Because the childish(unwise) has not lived the holy celibate life(brahmacariya) for the complete destruction of suffering. Therefore, with the breakup of the body, the childish(unwise) fares on to [another] body. Faring on to [another] body, he is not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.

"Bhikkhus, for the wise man, hindered by ignorance and fettered by craving, this body has originated. For the wise man that ignorance has been abandoned and that craving has been utterly destroyed. For what reason? Because the wise man has lived the holy celibate life(brahmacariya) [25] for the complete destruction of suffering. Therefore, with the breakup of the body, the wise man does not fare on to [another] body. Not faring on to [another] body, he is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.

"This, bhikkhus, is the distinction, the disparity, the difference between the wise man and the childish(unwise), that is, the living of the holy celibate life(brahmacariya)." 50

20. Conditions
At Savatthi. "Bhikkhus, I will teach you dependent origination and dependently arisen phenomena. Listen and attend closely, I will speak."

“Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is dependent origination? 'With birth as condition, aging-and-death [comes to be]': whether there is an arising of Tathagatas or no arising of Tathagatas, that element(dhatu) still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality. 51 A Tathagata awakens to this and breaks through to it. 52 Having done so, he explains it teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: 'See! With birth as condition, bhikkhus, aging-and-death.' 53

"'With existence as condition, birth' ... 'With clinging as condition, existence' ... 'With craving as condition, clinging' ... 'With sensation(vedana) as condition, craving' . . . 'With contact as condition, sensation(vedana)' ... 'With the six sense bases as condition, contact' ... 'With mind-and-bodyform(namarupa) as condition, the six sense bases' ... 'With consciousness as condition, mind-and-bodyform(namarupa)' ... 'With volitional formations(sankhara sans. sanskar) as condition, consciousness' ... 'With ignorance as condition, volitional formations(sankhara sans. sanskar)': whether there is an arising of Tathagatas or no arising of Tathagatas, that element still persists, the stableness of the Dhamma, the fixed course of the Dhamma, specific conditionality. A Tathagata awakens to this and [26] breaks through to it. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. And he says: 'See! With ignorance as condition, bhikkhus, volitional formations(sankhara sans. sanskar).' (as in 1 & 2)

"Thus, bhikkhus, the actuality in this, the inerrancy, the not-otherwise-ness, specific conditionality: this is called dependent origination. 54

"And what, bhikkhus, are the dependently arisen phenomena? Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. Birth is impermanent ... Existence is impermanent ... Clinging is impermanent ... Craving is impermanent ... sensation(vedana) is impermanent ... Contact is impermanent ... The six sense bases are impermanent . . . Mind-and-bodyform(namarupa) is impermanent ... Consciousness is impermanent ... Volitional formations(sankhara sans. sanskar) are impermanent ... Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. These, bhikkhus, are called the dependently arisen phenomena.

"When, bhikkhus, a noble disciple has clearly seen with correct wisdom 55 as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will 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?' Or that he will run forward into the future, thinking: 'Will I exist in the future? Will I not exist [27] 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?' Or that he will now be inwardly confused about the present thus: 'Do I exist? Do I not exist? What am I? How am I? This being — where has it come from, and where will it go?' 56

"For what reason [is this impossible]? Because, bhikkhus, the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena."

21. The Ten Powers (1) (Dasabala1)
At Savatthi. [Buddha:]"Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel thus: 57 'Such is form, such its origin, such its passing away; such is sensation(vedana), such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations(sankhara sans. sanskar), such their origin, such their passing away; such is consciousness, such its origin, such its passing away. 58 Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. 59 That is, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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..(as in 1).. Such is the cessation of this whole mass of suffering.'" (as in 1 & 2)

22. The Ten Powers (2) (Dasabala2)
At Savatthi. "Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel thus: 'Such is form ... (as in §21 ) ... Such is the cessation of this whole mass of suffering.'

"Bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork. 60 When, bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork, this is enough for a clansman who has gone forth out of faith to arouse his energy thus: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion.' 61

"Bhikkhus, the lazy person dwells in suffering, soiled by evil unwholesome states, and great is the personal good that he neglects. 62 But the energetic person dwells happily, secluded from evil unwholesome states, and great is the personal good that he achieves. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. 63 Bhikkhus, this holy celibate life(brahmacariya) is a beverage of cream; the Teacher is present. 64 Therefore, bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized, [with the thought]: 'In such a way this going forth of ours will not be barren, but fruitful and fertile; and when we use the robes, almsfood, lodgings, and medicinal requisites [offered to us by others], these services they provide for us will be of great fruit and benefit to them.' 65 Thus, bhikkhus, should you train yourselves.

"Considering your own good, bhikkhus, it is enough to strive for the goal with diligence; considering the good of others, it is enough to strive for the goal with diligence; considering the good of both, it is enough to strive for the goal with diligence." 66

23. Proximate Cause (Upanisa)
At Savatthi. 67 "Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, for one who sees what, does the destruction of the taints come about? 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception ... such are volitional formations(sankhara sans. sanskar) ... such is consciousness, such its origin, such its passing away': it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.

"I say, bhikkhus, that the knowledge of destruction in regard to destruction has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge of destruction? It should be said: liberation. 68

"I say, bhikkhus, that liberation too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for liberation? It should be said: dispassion.

"I say, bhikkhus, that dispassion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for dispassion? It should be said: revulsion.

"I say, bhikkhus, that revulsion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for revulsion? It should be said: the knowledge and vision of things as they really are.

"I say, bhikkhus, that the knowledge and vision of things as they really are too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge and vision of things as they really are? It should be said: concentration.

"I say, bhikkhus, that concentration too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for concentration? It should be said: happiness.

"I say, bhikkhus, that happiness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for happiness? It should be said: tranquility.

"I say, bhikkhus, that tranquillity too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for tranquility? It should be said: rapture.

"I say, bhikkhus, that rapture too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for rapture? It should be said: gladness.

"I say, bhikkhus, that gladness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for gladness? It should be said: faith.

"I say, bhikkhus, that faith too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for faith? It should be said: suffering. 69

"I say, bhikkhus, that suffering too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for suffering? It should be said: birth.

"I say, bhikkhus, that birth too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for birth? It should be said: existence.

"I say, bhikkhus, that existence too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for existence? It should be said: clinging.

"I say, bhikkhus, that clinging too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for clinging? It should be said: craving.

"I say, bhikkhus, that craving too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for craving? It should be said: sensation(vedana).

"For sensation(vedana), it should be said: contact. For contact: the six sense bases. For the six sense bases: mind-and-bodyform(namarupa). For name-andform: consciousness. For consciousness: volitional formations(sankhara sans. sanskar).

"I say, bhikkhus, that volitional formations(sankhara sans. sanskar) too have a proximate cause; they do not lack a proximate cause. And what is the proximate cause for volitional formations(sankhara sans. sanskar)? It should be said: ignorance.

"Thus, bhikkhus, with ignorance as proximate cause, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as proximate cause, consciousness; with consciousness as proximate cause, mind-and-bodyform(namarupa); with mind-and-bodyform(namarupa) as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, sensation(vedana); with sensation(vedana) as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; with the knowledge and vision of things as they really are as proximate cause, revulsion; with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, the knowledge of destruction.

"Just as, bhikkhus, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being full fill up the pools; these being full fill up the lakes; these being full fill up the streams; these being full fill up the rivers; and these being full fill up the great ocean; 70

So too, with ignorance as proximate cause, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as proximate cause, consciousness ... with liberation as proximate cause, the knowledge of destruction."

24. Wanderers of Other Sects (Annatitthiya sans. Anya-tettraiya)
At Rajagaha in the Bamboo Grove.

(i)

Then, in the morning, the Venerable Sariputta dressed and, taking bowl and robe, entered Rajagaha for alms. Then it occurred to him: "It is still too early to walk for alms in Rajagaha. Let me go to the park of the wanderers of other sects."

Then the Venerable Sariputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:

"Friend Sariputta, some ascetics and brahmins, proponents of kamma, maintain that suffering is created by oneself; some ascetics and brahmins, proponents of kamma, maintain that suffering is created by another; some ascetics and brahmins, proponents of kamma, maintain that suffering is created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that suffering has arisen fortuitously, being created neither by oneself nor by another. 71 Now, friend Sariputta, what does the ascetic Gotama say about this? What does he teach? How should we answer if we are to state what has been said by the ascetic Gotama and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?" 72

"Friends, the Lord (Buddha) has said that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by the Lord (Buddha) and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself, that is conditioned by contact. 73 Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, that too is conditioned by contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, that too is conditioned by contact. [34] Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is conditioned by contact.

"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself, it is impossible that they will experience [anything] without out contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact."

(ii)

The Venerable Ananda heard this conversation between the Venerable Sariputta and the wanderers of other sects. Then, when he had walked for alms in Rajagaha and had returned from the alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation between the Venerable Sariputta and those wanderers of other sects. [The Lord (Buddha) said:]

"Good, good, Ananda! Anyone answering rightly would answer just as Sariputta has done. I have said, Ananda, that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself . .. . . and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is conditioned by contact.

"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself . . . and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact.

"On one occasion, Ananda, I was dwelling right here in Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Then, in the morning, I dressed and, taking bowl and robe, I entered Rajagaha for alms. Then it occurred to me: 'It is still too early to walk for alms in Rajagaha. Let me go to the park of the wanderers of other sects.' Then I went to the park of the wanderers of other sects. I exchanged greetings with those wanderers and, when we had concluded our greetings and cordial talk, I sat down to one side. The wanderers then said to me as I was sitting to one side: ... ( the wanderers ask exactly the same question as they had asked Sariputta and receive an identical reply) ... it is impossible that they will experience [anything] without contact."

"It is wonderful, venerable sir! It is amazing, venerable sir! How the entire meaning can be stated-by a single phrase! Can this same meaning be stated in detail in a way that is deep and deep in implications?" 74

"Well then, Ananda, clear up that same matter yourself."

"Venerable sir, if they were to ask me: 'Friend Ananda, what is the source of aging-and-death, what is its origin, from what is it born and produced?' — being asked thus, I would answer thus:

'Friends, aging-and-death has birth as its source, birth as its origin; it is born and produced from birth.' Being asked thus, I would answer in such a way. [37]

"Venerable sir, if they were to ask me: 'Friend Ananda, what is the source of birth, what is its origin, from what is it born and produced?' — being asked thus, I would answer thus: 'Friends, birth has existence as its source, existence as its origin; it is born and produced from existence.... Existence has clinging as its source . . . Clinging has craving as its source . . . Craving has sensation(vedana) as its source ... sensation(vedana) has contact as its source ... Contact has the six sense bases as its source, the six sense bases as its origin; it is born and produced from the six sense bases. But with the remainderless fading away and cessation of the six bases for contact comes cessation of contact; with the cessation of contact, cessation of sensation(vedana); with the cessation of sensation(vedana), cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.' Being asked thus, venerable sir, I would answer in such a way."(Similar to 1 & 2)

25.Bhumija
At Savatthi.

(i)

Then, in the evening, the Venerable Bhumija emerged from seclusion and approached the Venerable Sariputta. 75 He exchanged greetings with the Venerable Sariputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"Friend Sariputta, some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by oneself; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another. 76 Now, friend Sariputta, what does the Lord (Buddha) say about this? What does he teach? How should we answer if we are to state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?"

"Friend, the Lord (Buddha) has said that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by the Lord (Buddha) and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

"Therein, friend, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure pain are created both by oneself and by another, and those who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another — in each case that is conditioned by contact.

"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and those who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another — in each case it is impossible that they will experience [anything] without contact."

(ii)

The Venerable Ananda heard this conversation between the Venerable Sariputta and the Venerable Bhumija. He then approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation between the Venerable Sariputta and the Venerable Bhumija.

[The Lord (Buddha) said:]

"Good, good, Ananda! Anyone answering rightly would answer just as Sariputta has done. I have said, Ananda, that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance dance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself . . . and those who maintain that pleasure and pain have arisen fortuitously ... in each case that is conditioned by contact.

"Therein, Ananda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself . . . and those who maintain that pleasure and pain have arisen fortuitously ... in each case it is impossible that they will experience [anything] without contact.

(iii)

"Ananda, when there is the body, because of bodily volition pleasure and pain arise [40] internally; when there is speech, because of verbal volition pleasure and pain arise internally; when there is the mind, because of mental volition pleasure and pain arise internally — and with ignorance as condition. 77

"Either on one's own initiative, Ananda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that bodily volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ananda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that bodily volitional formation conditioned by which pleasure and pain arise internally. 78

"Either on one's own initiative, Ananda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that verbal volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ananda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that verbal volitional formation conditioned by which pleasure and pain arise internally.

"Either on one's own initiative, Ananda, one generates that mental volitional formation 79 conditioned by which pleasure and pain arise internally; or prompted by others one generates that mental volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ananda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that mental volitional formation conditioned by which pleasure and pain arise internally.

"Ignorance is comprised within these states. 80 But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise internally; that speech does not exist conditioned by which that pleasure and pain arise internally; that mind does not exist conditioned by which that pleasure and pain arise internally. 81 That field does not exist, that site does not exist, that base does not exist, that foundation does not exist conditioned by which that pleasure and pain arise internally." 82

26. Upavana
At Savatthi. Then the Venerable Upavana approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 83

"Venerable sir, some ascetics and brahmins maintain that suffering is created by oneself; some ascetics and brahmins maintain that suffering is created by another; some ascetics and brahmins maintain that suffering is created both by oneself and by another er; some ascetics and brahmins maintain that suffering has arisen en fortuitously, being created neither by oneself nor by another. Now, venerable sir, what does the Lord (Buddha) say about this? What does he teach? How should we answer if we are to state what has been said by the Lord (Buddha) and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?"

[Buddha:] "Upavana, I have said that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

"Therein, Upavana, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another — in each case that is conditioned by contact.

"Therein, Upavana, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, er, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another — in each case it is impossible that they will experience [anything] without contact."

27. Conditions/Causes (Paccaya Sans. Pratyaya)
At Savatthi. [Buddha:] "Bhikkhus, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as condition, consciousness . ..(as in 1). . Such is the origin of this whole mass of suffering.

"And what, bhikkhus, is aging-and-death? The aging of the various beings ... (as in 2) ... thus this aging and this death are together called aging-and-death. With the arising of birth there is the arising of aging-and-death; with the cessation of birth there is the cessation of aging-and-death. Just this Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, bhikkhus, is birth?... existence?... clinging?..... craving?... sensation(vedana)?... contact?... the six sense bases?... mind-and-bodyform(namarupa)?... consciousness?... volitional formations(sankhara sans. sanskar)? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. With the arising of ignorance there is the arising of volitional formations. With the cessation of ignorance there is the cessation of volitional formations. Just this Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5.8).

"When, bhikkhus, a noble disciple thus understands the conditon; thus understands the origin of the condition; thus understands the cessation of the condition; thus understands the way leading to the cessation of the condition, 84 he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless." 85

28. Bhikkhu (Sans. Bhikshu)
At Savatthi.

[Buddha:] "Herein, bhikkhus, a bhikkhu understands aging-and-death, its origin, its cessation, and the way leading to its cessation. He understands birth ... existence ... clinging [44] ... craving . . . sensation(vedana) . . . contact . . . the six sense bases . . . mind-and-bodyform(namarupa) . . . consciousness . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation.

"And what, bhikkhus, is aging-and-death?... (as in preceding sutta 27) ... Just this Noble Eightfold Path is the way leading to the cessation of volitional formations(sankhara sans. sanskar); that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5.8).

"When, bhikkhus, a bhikkhu thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation; when he thus understands birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) . . . consciousness . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation, he is then called a bhikkhu who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless."

29. Ascetics and Brahmins (1) (Samanabrahmana1)
At Savatthi.

[Buddha:] "Bhikkhus, those ascetics or brahmins who do not fully understand aging-and-death, its origin, its cessation, and the way leading to its cessation; 86 who do not fully understand birth . . . existence . . . clinging . . . craving . . . sensation(vedana) . . . contact . . . the six sense bases . . . mind-and-bodyform(namarupa) . . . consciousness . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who fully understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who fully understand birth . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

30. Ascetics and Brahmins (2) (Samanabrahmana2)
At Savatthi.

[Buddha:] "Bhikkhus, as to those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is impossible that they will abide having transcended aging-and-death. As to those ascetics and brahmins who do not understand birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) . . . consciousness . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: it is impossible that they will abide having transcended volitional formations(sankhara sans. sanskar).

"But, bhikkhus, as to those ascetics or brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is possible that they will abide having transcended aging-and-death. As to those ascetics and brahmins who understand birth . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: it is possible that they will abide having transcended volitional formations(sankhara sans. sanskar)."

32. What Has Come to Be (Bhuta)
On one occasion the Lord (Buddha) was dwelling at Savatthi....

There the Lord (Buddha) addressed the Venerable Sariputta thus:

"Sariputta, in The Questions of Ajita' of the Parayana it is said: 87

Those who have comprehended the Dhamma; And the manifold trainees here:

Asked about their way of conduct; Being discreet, tell me, dear sir.' 88

How should the meaning of this, stated in brief, be understood in detail?"

When this was said, the Venerable Sariputta was silent. A second time and a third time the Lord (Buddha) addressed the Venerable Sariputta thus: "Sariputta, in The Questions of Ajita' in the Parayana it is said : 'Those who have ...tell me, dear sir; . . . How should the meaning of this, stated in brief, be understood in detail?" A second time and a third time the Venerable Sariputta was silent. 89

"Sariputta, do you see: This has come to be'? Sariputta, do you see: 'This has come to be'?"

[Sariputta:] "Venerable sir, one sees as it really is with correct wisdom:

'This has come to be.' Having seen as it really is with correct wisdom; This has come to be,' one is practising for the purpose of revulsion towards what has come to be, for its fading away and cessation. 90 One sees as it really is with correct wisdom: 'Its origination occurs with that as nutriment.' 91 Having seen as it really is with correct wisdom: 'Its origination occurs with that as nutriment,' one is practising for the purpose of revulsion towards its origination through nutriment, for its fading away and cessation. One sees as it really is with correct wisdom: 'With the cessation of that nutriment, what has come to be is subject to cessation.' Having seen as it really is with correct wisdom: 'With the cessation tion of that nutriment, what has come to be is subject to cessation,' one is practising for the purpose of revulsion towards what is subject to cessation, for its fading away and cessation. It is in such a way that one is a trainee.

"And how, venerable sir, has one comprehended the Dhamma? Venerable sir, one sees as it really is with correct wisdom:

'This has come to be'. Having seen as it really is with correct wisdom: 'This has come to be' through revulsion towards what has come to be, through its fading away and cessation, one is liberated by nonclinging. One sees as it really is with correct wisdom: 'Its origination occurs with that as nutriment.' Having seen as it really is with correct wisdom: 'Its origination occurs with that as nutriment,' through revulsion towards its origination through nutriment, through its fading away and cessation, one is liberated by nonclinging. One sees as it really is with correct wisdom: 'With the cessation of that nutriment, what has come to be is subject to cessation.' Having seen as it really is with correct wisdom: 'With the cessation of that nutriment, what has come to be is subject to cessation' through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated by nonclinging. 92 It is in such a way that one has comprehended the Dhamma.

"Thus, venerable sir, when it is said in 'The Questions of Ajita' of the Parayana:

'Those who have comprehended the Dhamma; And the manifold trainees here, Asked about their way of conduct; Being discreet, tell me, dear sir.'

it is in such a way that I understand in detail the meaning of this that was stated in brief."

"Good, good, Sariputta!... ( the Buddha repeats here the entire statement of the Venerable Sariputta as before)

It is in such a way that the meaning of this, stated in brief, should be understood in detail."

32. The Kalara
At Savatthi.

(i)

Then the bhikkhu Kalara the Khattiya approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: "Friend Sariputta, the bhikkhu Moliyaphagguna has abandoned the training and returned to the lower life." 93

"Then surely that venerable did not find solace in this Dhamma and Discipline."

"Well then, has the Venerable Sariputta attained solace in this Dhamma and Discipline?"

[Sariputta:] "I have no perplexity, friend."

[Kalara:] "But as to the future, friend?"

[Sariputta:] "I have no doubt, friend."

Then the bhikkhu Kalara the Khattiya rose from his seat and approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and said to him:

"Venerable sir, the Venerable Sariputta has declared final knowledge thus: 'I understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'" 94

Then the Lord (Buddha) addressed a certain bhikkhu thus: "Come, bhikkhu, tell Sariputta in my name that the Teacher calls him."

"Yes, venerable sir," that bhikkhu replied, and he went to the Venerable Sariputta and told him: "The Teacher calls you, friend Sariputta."

"Yes, friend," the Venerable Sariputta replied, and he approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Is it true, Sariputta, that you have declared final knowledge thus: 'I understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"

"Venerable sir, I did not state the matter in those terms and phrases."

"In whatever way, Sariputta, a clansman declares final knowledge, what he has declared should be understood as such."

"Venerable sir, didn't I too speak thus: 'Venerable sir, I did not state the matter in those terms and phrases'?"

"If, Sariputta, they were to ask you: 95 'Friend Sariputta, how have you known, how have you seen, that you have declared final knowledge thus: 'I understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, [52] I would answer thus: 'With the destruction of the source from which birth originates, I have understood: "When [the cause] is destroyed, [the effect] is destroyed." Having understood this, I understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.' Being asked thus, venerable sir, I would answer in such a way." 96

"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of birth, what is its origin, from what is it born and produced?' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, I would answer thus: 'Birth, friends, has existence has its source, existence as its origin; it is born and produced from existence.' Being asked thus, venerable sir, I would answer in such a way."

"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of existence...?' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, I would answer thus: 'Existence, friends, has clinging as its source....'"

"But, Sariputta, if they were to ask you: 'But, friend Sariputta, what is the source of clinging...? What is the source of craving, what is its origin, from what is it born and produced?' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, I would answer thus: 'Craving, friends, has sensation(vedana) as its source, sensation(vedana) as its origin; it is born and produced from sensation(vedana).' Being asked thus, venerable sir, I would answer in such a way."

"But, Sariputta, if they were to ask you: 'Friend Sariputta, how have you known, how have you seen, that delight in sensations(vedana) no longer remains present in you?' — being asked thus, how would you answer?" 97

"If they were to ask me this, venerable sir, I would answer thus: 'Friends, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana), friends, are impermanent; whatever is impermanent is suffering. When this was understood, delight in sensations(vedana) no longer remained present in me.' Being asked thus, venerable sir, I would answer in such a way."

"Good, good, Sariputta! This is another method of explaining in brief that same point: 'Whatever is felt is included within suffering.' 98 But, Sariputta, if they were to ask you: 'Friend Sariputta, through what kind of deliverance have you declared final knowledge thus: “I understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being"?' — being asked thus, how would you answer?"

"If they were to ask me this, venerable sir, I would answer thus: [54] 'Friends, through an internal deliverance, through the destruction of all clinging, I dwell mindfully in such a way that the taints do not flow within me and I do not despise myself.' Being asked thus, venerable sir, I would answer in such a way." 99

"Good, good, Sariputta! This is another method of explaining in brief that same point: 'I have no. perplexity in regard to the taints spoken of by the Ascetic; I do not doubt that they have been abandoned by me.'"

This is what the Lord (Buddha) said. Having said this, the Sublime One rose from his seat and entered his dwelling.

(ii)

Then, soon after the Lord (Buddha) had departed, the Venerable Sariputta addressed the bhikkhus thus:

"Friends, the first- question that the Lord (Buddha) asked me had not been previously considered by me: 100 thus I hesitated over it. But when the Lord (Buddha) approved of my answer, it occurred to me: 'If the Lord (Buddha) were to question me about this matter with various terms and with various methods for a whole day, for a whole day I would be able to answer him with various terms and with various methods. If he were to question me about this matter with various terms and with various methods for a whole night, for a day and night, [55] for two days and nights, for three, four, five, six, or seven days and nights — for seven days and nights I would be able to answer him with various terms and with various methods.'"

Then the bhikkhu Kalara the Khattiya rose from his seat and approached the Lord (Buddha). Having approached, he paid homage age to the Lord (Buddha), sat down to one side, and said to him:

"Venerable sir, the -Venerable Sariputta has roared his lion's roar thus: 'Friends, the first question that the Lord (Buddha) asked me had not been previously considered by me: thus I hesitated over it. But when the Lord (Buddha) approved of my answer, it occurred to me: “If the Lord (Buddha) were to question me about this matter for up to seven days and nights, [56] for up to seven days and nights I would be able to answer him with various terms and with various methods.'""

"Bhikkhu, the Venerable Sariputta has thoroughly penetrated that element of the Dhamma by the thorough penetration of which, if I were to question him about that matter with various terms and with various methods for up to seven days and nights, for up to seven days and nights he would be able to answer me with various terms and with various methods." 101

33. Cases of Knowledge (1) (Nanavatthu1 sans. Gyan-vastu)
At Savatthi. "Bhikkhus, I will teach you forty-four cases of knowledge. Listen to that and attend closely, I will speak."

"Yes, venerable sir,"those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, what are the forty-four cases of knowledge? Knowledge of aging-and-death, knowledge of its origin, knowledge of its cessation, knowledge of the way leading to its cessation. Knowledge of birth ... Knowledge of existence ... Knowledge of clinging ... Knowledge of craving ... Knowledge of sensation(vedana) . . . Knowledge of contact . . . Knowledge of the six sense bases ... Knowledge of mind-and-bodyform(namarupa) ... Knowledge of consciousness . . . Knowledge of volitional formations(sankhara sans. sanskar), knowledge of their origin, knowledge of their cessation, knowledge of the way leading to their cessation. These, bhikkhus, are the forty-four cases of knowledge.

"And what, bhikkhus, is aging-and-death?... (definition as in §2) ... Thus this aging and this death are together called aging-and-death. With the arising of birth there is the arising of aging-and-death. With the cessation of birth there is the cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view ... right concentration.

"When, bhikkhus, a noble disciple thus understands aging-and-death, its origin, its cessation, and the way leading to its cessation, this is his knowledge of the principle. 102 By means of this principle that is seen, understood, immediately attained, fathomed, 103 he applies the method to the past and to the future thus: 'Whatever ascetics and brahmins in the past directly knew aging-and-death, its origin, its cessation, and the way leading to its cessation, all these directly knew it in the very same way that I do now. Whatever ascetics and brahmins in the future will directly know aging-and-death, its origin, its cessation, and the way leading to its cessation, all these will directly know it in the very same way that I do now.' This is his knowledge of entailment. 104

"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge — knowledge of the principle and knowledge of entailment — he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.

"And what, bhikkhus, is birth?... What are the volitional formations(sankhara sans. sanskar)?... (definitions as in §2) ... This Noble Eightfold Path is the way leading to the cessation of volitional formations(sankhara sans. sanskar); that is, right view ... right concentration.

"When, bhikkhus, a noble disciple thus understands volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation, this is his knowledge of the principle. By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future.... This is his knowledge of entailment.

"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge — knowledge of the principle and knowledge of entailment — he is then called a noble disciple who is accomplished in view . . . one who stands squarely before the door to the Deathless."

34. Cases of Knowledge (2) (Nanavatthu2)
At Savatthi. "Bhikkhus, I will teach you seventy-seven cases of knowledge. Listen to that and attend closely, I will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, what are the seventy-seven cases of knowledge? The knowledge: 'Aging-and-death has birth as its condition.' The knowledge: 'When there is no birth, there is no aging-and-death.' The knowledge: 'In the past too aging-and-death had birth as its condition.' The knowledge: 'In the past too, had there been no birth, there would have been no aging-and-death.' The knowledge: 'In the future too aging-and-death will have birth as its condition.' The knowledge: 'In the future too, should there be no birth, there will be no aging-and-death.' The knowledge: 'That knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation.' 105

"The knowledge: 'Birth has existence as its condition.'... The knowledge: 'Volitional formations(sankhara sans. sanskar) have ignorance as their condition.' The knowledge: 'When there is no ignorance, there are no volitional formations.' The knowledge: 'In the past too volitional formations had ignorance as their condition.' The knowledge: 'In the past too, had there been no ignorance, there would have been no volitional formations.' The knowledge: 'In the future too volitional formations will have ignorance as their condition.' The knowledge: 'In the future too, should there be no ignorance, there will be no volitional formations.' The knowledge: 'That knowledge of the stability of the Dhamma is also subject to destruction, vanishing, fading away, and cessation. '

"These, bhikkhus, are called the seventy-seven cases of knowledge."

Note : This is a very deep meaning Sutta. In essence it is to be understood that, in addition to previous sutta 33, even if supreme knowledge is gained, this 'knowledge' itself is subject to decay & destruction. Therefore a person should be able to 'use' this gained knowledge to remove the fetters & chains and gain freedom from existence in order not to get birth again, in other words, attain the nirvana state of eternal bliss.

35. With Ignorance as Condition (1) (Avijjapaccaya1 sans. Avidya-Pratyaya)
At Savatthi. "Bhikkhus, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as condition, consciousness. ... Such is the origin of this whole mass of suffering."

When he had said this, a certain bhikkhu said to the Lord (Buddha):

"Venerable sir, what now is aging-and-death, and for whom is there this aging-and-death?"

"Not a valid question," the Lord (Buddha) replied. 106

"Bhikkhu, whether one says, 'What now is aging-and-death, and for whom is there this aging-and-death?' or whether one says, 'Aging-and-death is one thing, the one for whom there is this aging-and-death is another' — both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, 'The soul and the body are the same,' there is no living of the holy celibate life(brahmacariya); and if there is the view, 'The soul is one thing, the body is another' there is no living of the holy celibate life(brahmacariya). 107 Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With birth as condition, aging-and-death.'"

"Venerable sir, what now is birth, and for whom is there this birth?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now is birth, and for whom is there this birth?' or whether one says, 'Birth is one thing, the one for whom there is this birth is another' — both these assertions are identical in meaning; they differ only in the phrasing.... Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With existence as condition, birth.'"

"Venerable sir, what now is existence, and for whom is there this existence?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now is existence, and for whom is there this existence?' or whether one says, 'Existence is one thing, the one for whom there is this existence is another' — both these assertions are identical in meaning; they differ only in the phrasing ing.... Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With clinging as condition, existence.... With craving as condition, clinging.... With sensation(vedana) as condition, craving.... With contact as condition, sensation(vedana).... With the six sense bases as condition, contact.... With mind-and-bodyform(namarupa) as condition, the six sense bases.... [62] With consciousness as condition, mind-and-bodyform(namarupa).... With volitional formations(sankhara sans. sanskar) as condition, consciousness.'"

"Venerable sir, what now are volitional formations(sankhara sans. sanskar), and for whom are there these volitional formations(sankhara sans. sanskar)?"

"Not a valid question," the Lord (Buddha) replied. "Bhikkhu, whether one says, 'What now are volitional formations(sankhara sans. sanskar), and for whom are there these volitional formations?' or whether one says, 'Volitional formations are one thing, the one for whom there are these volitional formations is another' — both these assertions are identical in meaning; they differ only in the phrasing ing. If there is the view, 'The soul and the body are the same, there is no living of the holy celibate life(brahmacariya); and if there is the view, 'The soul is one thing, the body is another,' there is no living of the holy celibate life(brahmacariya). Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With ignorance as condition, volitional formations.'

"But with the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be 108 — 'What now is aging-and-death, and for whom is there this aging-and-death?' or 'Aging-and-death is one thing, the one for whom there is this aging-and-death is another,' or The soul and the body are the same,' or The soul is one thing, the body is another' — all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. 109

"With the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be — 'What now is birth, and for whom is there this birth?' . . . . . 'What now are volitional formations(sankhara sans. sanskar), and for whom are there these volitional formations?' or 'Volitional formations formations are one thing, the one for whom there are these volitional formations is another,' or 'The soul and the body are the same,' or 'The soul is one thing, the body is another' — all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising."

36. With Ignorance as Condition (2) (Avijjapaccaya2 sans. Avidya-pratyaya)
(This sutta is identical with the preceding 35, differing only in that the bhikkhus are addressed collectively throughout, and there is no interlocutor who asks inappropriate questions. The Buddha simply cites the invalid types of assertions on his own.)

37. Not Yours (Natumha)
At Savatthi.

[Buddha:] "Bhikkhus, this body is not yours, nor does it belong to others. 110 It is old kamma, to be seen as generated and fashioned by volition, as something to be felt. 111 Therein, bhikkhus, the instructed noble disciple attends carefully and closely to dependent origination itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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.... Such is the cessation of this whole mass of suffering."

38. With Awareness (1) (Cetana1)
At Savatthi.

[Buddha:] "Bhikkhus, with awareness, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness. When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence. When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. 112

"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness.... Such is the origin of this whole mass of suffering. 113

"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no production of future renewed existence. When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering." 114

39. With Awareness (2) (Cetana2)
At Savatthi.

[Buddha:] "Bhikkhus, with awareness, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is a descent of mind-and-bodyform(namarupa). 115 With mind-and-bodyform(namarupa) as condition, the six sense bases [come to be]; with the six sense bases as condition, contact; with contact as condition, sensation(vedana) ... craving ... clinging ... existence ... birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is a descent of mind-and-bodyform(namarupa). With mind-and-bodyform(namarupa) as condition, the six sense bases [come to be] .... Such is the origin of this whole mass of suffering.

"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no descent of mind-and-bodyform(namarupa). With the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense bases.... Such is the cessation of this whole mass of suffering."

40. With Awareness (3) (Cetana3)
At Savatthi.

[Buddha:] "Bhikkhus, what one intends, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and being reborn. 116 When there is passing away and being reborn, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

"If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness.... Such is the origin of this whole mass of suffering.

"But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and being reborn. When there is no passing away and being reborn, future birth, aging-and-death death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering." 117

41. Five Fearful Animosities (1) (Pancaverabhaya1)
At Savatthi. Then the householder Anathapindika approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:

"Householder, when five fearful animosities have subsided in a noble disciple, and he possesses the four factors of stream-entry, and he has clearly seen and thoroughly penetrated with wisdom the noble method, if he wishes he could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.' 118

"What are the five fearful animosities that have subsided? Householder, one who destroys life engenders, on account of such behaviour, fearful animosity pertaining to the present life and fearful animosity pertaining to the future life, and he experiences mental pain and displeasure. 119 Thus for one who abstains from destroying life, this fearful animosity has subsided.

"One who takes what is not given . . . . . who engages in sexual misconduct . . . who speaks falsely . . . who indulges in wine, liquor, and intoxicants that are a basis for negligence engenders, on account of such behaviour, fearful animosity pertaining to the present life and fearful animosity pertaining to the future life, and he experiences mental pain and displeasure. Thus for one who abstains from wine, liquor, and intoxicants that are a basis for negligence, this fearful animosity has subsided.

"These are the five fearful animosities that have subsided.

"What are the four factors of stream-entry that he possesses? 120 Here, householder, the noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha).'

"He possesses confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'

"He possesses confirmed confidence in the Sangha thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord (Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.'

"He possesses the virtues dear to the noble ones — unbroken, untorn unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration. 121

"These are the four factors of stream-entry that he possesses.

"And what is the noble method that he has clearly seen and thoroughly penetrated with wisdom? 122 Here, householder, the noble disciple attends closely and carefully to dependent origination itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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 .... Such is the cessation of this whole mass of suffering.'

"This is the noble method that he has clearly seen and thoroughly penetrated with wisdom.

"When, householder, these five fearful animosities have subsided in a noble disciple, and he possesses these four factors of stream-entry, and he has clearly seen and thoroughly penetrated with wisdom this noble method, if he wishes he could by himself declare of himself: I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"

42. Five Fearful Animosities (2) (Pancaverabhaya2)
(This sutta is identical with the preceding one except that it is addressed to “a number of bhikkhus.")

43. Suffering (Dukkha)
At Savatthi. "Bhikkhus, I will teach you the origin and the passing away of suffering. Listen to that and attend closely, I will speak." 123

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is the origin of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. This is the origin of suffering.

"In dependence on the ear and sounds ... In dependence on the nose and odours ... In dependence on the tongue and tastes ... In dependence on the body and tactile objects ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving[arises].... This is the origin of suffering.

"And what, bhikkhus, is the passing away of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving.... But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering.

"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging . . . cessation of existence . . . cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering."

44. The World (Loka)
At Savatthi.

[Buddha:] "Bhikkhus, I will teach you the origin and the passing away of the world. Listen to that and attend closely, I will speak." 124

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"And what, bhikkhus, is the origin of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving; with craving as condition tion, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world.

"In dependence on the ear and sounds ... In dependence on the nose and odours ... In dependence on the tongue and tastes ... In dependence on the body and tactile objects ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving; with craving as condition, clinging . . . existence . . . birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world,

"And what, bhikkhus, is the passing away of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of the world.

"In dependence on the ear and sounds . . ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging . . . cessation of existence . . . cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of the world."

45. At Natika
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Natika in the Brick Hall. Then, while the Lord (Buddha) was alone in seclusion, he uttered this Dhamma exposition: 125

"In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving; with craving as condition, clinging.... Such is the origin of this whole mass of suffering.

"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving; with craving as condition, clinging. . . . Such is the origin of this whole mass of suffering.

"In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence.... Such is the cessation of this whole mass of suffering.

"In dependence on the ear and sounds ... In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, sensation(vedana) [comes to be]; with sensation(vedana) as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence.... Such is the cessation of this whole mass of suffering."

Now on that occasion a certain bhikkhu was standing listening in on the Lord (Buddha). The Lord (Buddha) saw him standing there listening in and said to him: "Did you hear that Dhamma exposition, bhikkhu?"

"Yes, venerable sir."

"Learn that Dhamma exposition, bhikkhu, master it and remember it. That Dhamma exposition is beneficial and relevant to the fundamentals of the holy celibate life(brahmacariya)."

46. A Certain Brahmin (Annatarabrahmana)
At Savatthi. Then a certain brahmin approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"How is it. Master Gotama: is the one who acts the same as the one who experiences [the result]?" 126

"'The one who acts is the same as the one who experiences [the result]': this, brahmin, is one extreme." [76]

"Then, Master Gotama, is the one who acts one, and the one who experiences [the result] another?"

"'The one who acts is one, and the one who experiences [the result] is another': this, brahmin, is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations as condition, consciousness.... Such is the origin 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.... Such is the cessation of this whole mass of suffering.'"

When this was said, that brahmin said to the Lord (Buddha):

"Magnificent, Master Gotama!... I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

47. Janussoni
At Savatthi. Then the brahmin Janussoni approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: 127

"How is it. Master Gotama: does all exist?"

"'All exists': this, brahmin, is one extreme."

"Then, Master Gotama, does all not exist?"

'"All does not exist': this, brahmin, is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle...(as in 46)."

When this was said, the brahmin Janussoni said to the Lord (Buddha):

"Magnificent, Master Gotama! . . . From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

48. A Cosmologist (Lokayatika)
At Savatthi. Then a brahmin who was a cosmologist 128 approached the Lord (Buddha) .. . and said to him:

"How is it. Master Gotama: does all exist?"

'"All exists': this, brahmin, is the oldest cosmology." 129

"Then, Master Gotama, does all not exist?"

"'All does not exist': this, brahmin, is the second cosmology."

"How is it. Master Gotama: is all a unity?" 130

"'All is a unity': this, brahmin, is the third cosmology."

"Then, Master Gotama, is all a plurality?" 131

"'All is a plurality': this, brahmin, is the fourth cosmology Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle...."

When this was said, that brahmin said to the Lord (Buddha);

"Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

49. The Noble Disciple (1) (Ariyasavaka sans. Arya-shravak)
At Savatthi.

[Buddha:] "Bhikkhus, an instructed noble disciple does not think: 'When what exists does what come to be? With the arising of what does what arise? [When what exists do volitional formations(sankhara sans. sanskar) come to be? When what exists does consciousness come to be?] 132 When what exists does mind-and-bodyform(namarupa) come to be?... When what exists does aging-and-death come to be?'

"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: 'When this exists, that comes to be; with the arising of this, that arises. [When there is ignorance, volitional formations(sankhara sans. sanskar) come to be. When there are volitional formations, consciousness comes to be.] When there is consciousness, mind-and-bodyform(namarupa) comes to be.... When there is birth, aging-and-death comes to be.' He understands thus: 'In such a way the world originates.'

"Bhikkhus, an instructed noble disciple does not think: 'When what does not exist does what not come to be? With the cessation of what does what cease? [When what does not exist do volitional formations(sankhara sans. sanskar) not come to be? When what does not exist does consciousness not come to be?] When what does not exist does mind-and-bodyform(namarupa) not come to be?... When what does not exist does aging-and-death not come to be?"'

"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: 'When this does not exist, that does not come to be; with the cessation of this, that ceases. [When there is no ignorance(in samadhi/jhana), volitional formations(sankhara sans. sanskar) do not come to be. When there are no volitional formations, (ordinary) consciousness does not come to be.] When there is no consciousness, mind-and-bodyform(namarupa) does not come to be.... When there is no birth, aging-and-death does not come to be.' He understands thus: 'In such a way the world ceases.'

"Bhikkhus, when a noble disciple thus understands as they really are the origin and the passing away of the world, he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless."

50 The Noble Disciple (2)
(This sutta is identical with the preceding one except that the passages enclosed in brackets there as absent in some editions are here clearly included in all editions.)

51. Thorough Investigation (Parivimamsa)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, when a bhikkhu is making a thorough investigation, in what way should he thoroughly investigate for the utterly complete destruction of suffering?" 134

"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha),take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then listen and attend closely, bhikkhus, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"Here, bhikkhus, when he makes a thorough investigation, a bhikkhu thoroughly investigates thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?'

"As he thoroughly investigates he understands thus: The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: this suffering has birth as its source, birth as its origin; it is born and produced from birth. When there is birth, aging-and-death comes to be; when there is no birth, aging-and-death does not come to be.'

"He understands aging-and-death, its origin, its cessation, and the way leading on that is in conformity with its cessation. 135 He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of aging-and-death.

"Then, investigating further, he thoroughly investigates thus:

'What is the source of this birth, what is its origin, from what is it born and produced?... What is the source of this existence?... this clinging?... this craving?... this sensation(vedana)?... this contact?... these six sense bases?... this mind-and-bodyform(namarupa)?... this consciousness? ... What is the source of these volitional formations(sankhara sans. sanskar), what is their origin, from what are they born and produced? When what exists do volitional formations come to be? When what does not exist do volitional formations not come to be?'

"As he thoroughly investigates he understands thus:

'Volitional formations(sankhara sans. sanskar) have ignorance as their source, ignorance as their origin; they are born and produced from ignorance. When there is ignorance, volitional formations come to be; when there is no ignorance(in samadhi/jhana), volitional formations do not come to be.'

"He understands volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading on that is in conformity with their cessation. He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of volitional formations(sankhara sans. sanskar).

"Bhikkhus, if a person immersed in ignorance generates a meritorious volitional formation, consciousness fares on to the meritorious; if he generates a demeritorious volitional formation, consciousness fares on to the demeritorious; if he generates an imperturbable volitional formation, consciousness fares on to the imperturbable. 136 But when a bhikkhu has abandoned ignorance and aroused true knowledge, then, with the fading away of ignorance and the arising of true knowledge, he does not generate a meritorious volitional formation, or a demeritorious volitional formation, or an imperturbable volitional formation. Since he does not generate or fashion volitional formations(sankhara sans. sanskar), he does not cling to anything in the world. Not clinging, he is not agitated. 137 Not being agitated, he personally attains Nibbana. He understands:

'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"If he feels a pleasant sensation(vedana), 138 he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not [to be] delighted in.' If he feels a painful sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands:

'It is not delighted in.' If he feels a neither-painful-nor-pleasant sensation(vedana), he understands: 'It is impermanent'; he understands:

'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful -nor-pleasant sensation(vedana), he feels it detached.

"When he feels a sensation(vedana) terminating with the body, he understands:

'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) terminating with life.' 139 He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.' 140

"Suppose, bhikkhus, a man would remove a hot clay pot from a potter's kiln and set it on smooth ground: its heat would be dissipated right there and potsherds would be left. So too, when he feels a sensation(vedana) terminating with the body ... terminating with life.... He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.' 141

"What do you think, bhikkhus, can a bhikkhu whose taints are destroyed generate a meritorious volitional formation, or a demeritorious volitional formation, or an imperturbable volitional formation?"

"No, venerable sir."

"When there are utterly no volitional formations(sankhara sans. sanskar), with the cessation of volitional formations(sankhara sans. sanskar), would consciousness be discerned?" 142

"No, venerable sir."

"When there is utterly no consciousness, with the cessation of consciousness, would mind-and-bodyform(namarupa) be discerned?"

"No, venerable sir."

"When there is utterly no mind-and-bodyform(namarupa) ... no six sense bases ..... no contact ... no sensation(vedana) ... no craving ... no clinging ... no existence ... no birth, with the cessation of birth, would aging -and-death be discerned?"

"No, venerable sir."

"Good, good, bhikkhus! It is exactly so and not otherwise! Place faith in me about this, bhikkhus, resolve on this. Be free from perplexity and doubt about this. Just this is the end of suffering." 143

52. Clinging (Upadana)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification in things that can be clung to, 144 craving increases. With craving as condition, clinging [comes to be]; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would cast dry grass, dry cowdung, and dry wood into it from time to time. Thus, sustained by that material, fuelled by it, that great bonfire would burn for a very long time. So too, when one lives contemplating gratification in things that can be clung to, craving increases.... Such is the origin of this whole mass of suffering.

"Bhikkhus, when one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence ... cessation of birth ... aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. 145

"Suppose,, bhikkhus, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would not cast dry grass, dry cowdung, or dry wood into it from time to time. Thus, when the former supply of fuel is exhausted, that great bonfire, not being fed with any more fuel, lacking sustenance, would be extinguished. So too, when one lives contemplating danger in things that can be clung to, craving ceases.... Such is the cessation of this whole mass of suffering." 146

53. Fetters (1) (Samyojana1)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification in things that can fetter, 147 craving increases. With craving as condition, clinging [comes to be]; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and a man would pour oil into it and adjust the wick from time to time. Thus, sustained by that oil, fuelled by it, that oil lamp would burn for a very long time. So too, when one lives contemplating gratification in things that can fetter, craving increases.... Such is the origin of this whole mass of suffering.

"Bhikkhus, when one dwells contemplating danger in things that can fetter, craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence . . . cessation of birth ... aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and the man would not pour oil into it or adjust the wick from time to time. Thus, when the former supply of fuel is exhausted, that oil lamp, not being fed with any more fuel, lacking sustenance, would be extinguished. So too, when one lives contemplating danger in things that can fetter, craving ceases.... Such is the cessation of this whole mass of suffering."

54. Fetters (2) (Samyojana2)
(This sutta is identical with the preceding one except that in both the sections on origination and cessation the similes come first and their applications only afterwards.)

55. The Great Tree (1) (Maharukkha1 sans. Maha-vriksha)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging [comes to be].... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives contemplating gratification in things that can be clung to, craving increases.... Such is the origin of this whole mass of suffering. 148

"When, bhikkhus, one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging.... Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot, dig it up, and pull out the roots, even the fine rootlets and root-fibre. He would cut the tree into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and collect the ashes. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in things that can be clung to, craving ceases.... Such is the cessation of this whole mass of suffering." 149

56. The Great Tree (2) (Maharukkha2 sans. Maha-vriksh)
(This sutta is identical with the preceding one except that in both the sections on origination and cessation the similes come first and their applications only afterwards.)

57. The Tree Sapling (Tarunarukkha sans. Tarun-vriksh)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification cation in things that can fetter, craving increases. With craving as condition, clinging [comes to be].... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a sapling, and from time to time a man would clear the area around the roots, from time to time provide it with good soil, from time to time water it. Sustained by that care, nourished by it, that sapling would attain to growth, increase, and expansion. So too, when one dwells contemplating gratification in things that can fetter, craving increases.... Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things that can fetter, craving ceases. With the cessation of craving comes cessation of clinging.... Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a sapling. Then a man would come along bringing a shovel and a basket. He would cut down the sapling at its foot ... (as in §55 ) ... he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that sapling would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in things that can fetter, craving ceases.... Such is the cessation of this whole mass of suffering."

58. Mind-and-Bodyform(Namarupa)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification in things that can fetter, there is a descent of mind-and-bodyform(namarupa). 150 With mind-and-bodyform(namarupa) as condition, the six sense bases [come to be].... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives contemplating gratification in things that can fetter, there is a descent of mind-and-bodyform(namarupa).... Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things that can fetter, there is no descent of mind-and-bodyform(namarupa). With the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense bases.... Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55).. he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in things that can fetter, there is no descent of mind-and-bodyform(namarupa).... Such is the cessation of this whole mass of suffering."

59. Consciousness (Vinnana sans. Vigyan)
At Savatthi.

[Buddha:] "Bhikkhus, when one dwells contemplating gratification in things that can fetter, there is a descent of consciousness. 151 With consciousness as condition, mind-and-bodyform(namarupa) [comes to be] .... Such is the origin of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives contemplating gratification in things that can fetter, there is a descent of consciousness.... Such is the origin of this whole mass of suffering.

"When, bhikkhus, one dwells contemplating danger in things that can fetter, there is no descent of consciousness. With the cessation of consciousness comes cessation of mind-and-bodyform(namarupa).... Such is the cessation of this whole mass of suffering.

"Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55).. he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"So too, bhikkhus, when one dwells contemplating danger in things that can fetter, there is no descent of consciousness.... Such is the cessation of this whole mass of suffering."

60. Causation (Nidana)
On one occasion the Lord (Buddha) was dwelling among the Kurus, where there was a town of the Kurus named Kammasadamma. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"It is wonderful, venerable sir! It is amazing, venerable sir! This dependent origination is so deep and so deep in implications, yet to me it seems as clear as clear can be."

"Not so, Ananda! Not so, Ananda! This dependent origination is deep and deep in implications. It is because of not understanding and not penetrating this Dhamma, Ananda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destinations, the nether world, samsara.

"Ananda, when one dwells contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging [comes to be].... Such is the origin of this whole mass of suffering.

"Suppose, Ananda, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives contemplating gratification in things that can be clung to, craving increases.... Such is the origin of this whole mass of suffering.

"When, Ananda, one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging. . . . Such is the cessation of this whole mass of suffering.

"Suppose, Ananda, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot ..(as in 55). he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

"So too, Ananda, when one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering."

61. Uninstructed (1) (Assutava1 sans. Ashrutavya)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park....

"Bhikkhus, the uninstructed worldling 153 might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. For what reason? Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.

"But, bhikkhus, as to that which is called 'mind' and 'mentality' and 'consciousness' 154 — the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: 'This is mine, this I am, this is my self.' 155 Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.

"It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. 156 But that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night. 157

"Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: 158 'When this exists, that comes to be; with the arising of this, that arises.

When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]; with volitional formations(sankhara sans. sanskar) as condition, consciousness.... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar); with the cessation of volitional formations(sankhara sans. sanskar), cessation of consciousness .... Such is the cessation of this whole mass of suffering.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

62. Uninstructed (2) (Assutava2 sans. Ashrutavya)
(This sutta is identical with the preceding one from the opening down to the monkey simile. It then omits the monkey simile and continues as follows:)

[Buddha:] "Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.' Bhikkhus, in dependence on a contact to be experienced as pleasant, a pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as pleasant, the corresponding sensation(vedana) — the pleasant sensation(vedana) that arose in dependence on that contact to be experienced as pleasant — ceases and subsides. In dependence on a contact to be experienced as painful, a painful sensation(vedana) arises. With the cessation of that contact to be experienced as painful, the corresponding sensation(vedana) — the painful sensation(vedana) that arose in dependence on that contact to be experienced rienced as painful — ceases and subsides. In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant. the corresponding sensation(vedana) — the neither-painful-nor-pleasant sensation(vedana) that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant — ceases and subsides.

"Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but with the separation and laying aside of the sticks 159 the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant ... a contact to be experienced as painful ... a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises.... With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding sensation(vedana) . . . ceases and subsides.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards contact, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

63. Son's Flesh Metaphor (Puttamamsupama sans. Putra-mans-upama)
(This is an important sutta where Buddha explains many phenomenon with this metaphor.)

At Savatthi. 160 "Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.

(1) Edible Food

"And how, bhikkhus, should the nutriment edible food be seen? Suppose a couple, husband and wife, had taken limited provisions and were travelling through a desert. They have with them their only son, dear and beloved. Then, in the middle of the desert, their limited provisions would be used up and exhausted, while the rest of the desert remains to be crossed. The husband and wife would think: 'Our limited provisions have been used up and exhausted, while the rest of this desert remains to be crossed. Let us kill our only son, dear and beloved, and prepare dried and spiced meat. By eating our son's flesh we can cross the rest of this desert. Let not all three of us perish!'

"Then, bhikkhus, the husband and wife would kill their only son, dear and beloved, prepare dried and roasted meat, and by eating their son's flesh they would cross the rest of the desert. While they are eating their son's flesh, they would beat their breasts and cry: 'Where are you, our only son? Where are you, our only son?'

"What do you think, bhikkhus? Would they eat that food for amusement or for enjoyment or for the sake of physical beauty and attractiveness?"

"No, venerable sir."

"Wouldn't they eat that food only for the sake of crossing the desert?"

"Yes, venerable sir."

"It is in such a way, bhikkhus, that I say the nutriment edible food should be seen. 161 When the nutriment edible food is fully understood, lust for the five cords of sensual pleasure is fully understood. 162 When lust for the five cords of sensual pleasure is fully understood, there is no fetter bound by which a noble disciple might come back again to this world. 163

(Note 1 : Here it is to be understood that want of edible food is for appeasement of desire, [I need to have good consumption],but in the path of Buddha it is not for enjoyment, rather it is to be considered with disdain and only as a means of nutriment to keeping body alive, whereas body is a means of crossing the desert, the world full of suffering. There also seems to be a hidden meaning in this. The food that gives life also comes from some life form. So when a meditative person in enlightenment feels unificaion with the source of all life then the food that person eats would also appear to be coming from that same source of life appearing as sons's flesh as metaphor)

(2) Contact (Phasso sans. Sparsh)

"And how, bhikkhus, should the nutriment contact be seen? Suppose there is a flayed cow(with sores). If she stands exposed to a wall, the creatures dwelling in the wall would nibble at her. If she stands exposed to a tree, the creatures dwelling in the tree would nibble at her. If she stands exposed to water, the creatures dwelling in the water would nibble at her. If she stands exposed to the open air, the creatures dwelling in the open air would nibble at her. Whatever that flayed cow(with sores) stands exposed to, the creatures dwelling there would nibble at her.

"It is in such a way, bhikkhus, that I say the nutriment contact should be seen. 164 When the nutriment contact is fully understood, the three kinds of sensations are fully understood. When the three kinds of sensations are fully understood, I say, there is nothing further that a noble disciple needs to do. 165

(Note 2 : Here it is to be understood that 'contact' of sense organs with objects of world leading to arise of 3 types of 'sensations' 1. pleasant, 2.unpleasant & 3.neither pleasant nor unpleasant, leading to 'I experience', but these are not for enjoyment, it is a cause of decay & loss of meditative achievement within, away from samadhi/trance state, so the contact & resultant sensations are to be considered with detachment/equanimity. Another way to understand this is that the contact of world with senses leads to sensations or currents in nerves that flow inwardly from outside to inside which create disturbance to the meditative awakened super-state. )

(3) Mental Volition (Manosancetana)

"And how, bhikkhus, should the nutriment mental volition be seen? Suppose there is a charcoal pit deeper than a man's height, filled with glowing coals without flame or smoke. A man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. Then two strong men would grab him by both arms and drag him towards the charcoal pit. The man's volition would be to get far away, his longing would be to get far away, his wish would be to get far away [from the charcoal pit]. For what reason? Because he knows: 'I will fall into this charcoal pit and on that account I will meet death or deadly suffering.'

"It is in such a way, bhikkhus, that I say the nutriment mental volition should be seen. 166 When the nutriment mental volition is fully understood, the three kinds of craving (pleasant, unpleasant & neither pleasant nor unpleasant) are fully understood. When the three kinds of craving are fully understood, I say, there is nothing further that a noble disciple needs to do. 167

(Note 3 : Here it is to be understood that tendency of worldly mental volition/reactions/decision-making leads to arisal of 'craving' i.e. 'I want to do this', this craving is not for appeasement, it is a cause of disaster, so it is to be avoided/removed because this also is a cause of decay & loss of meditative achievement within, away from rapt samadhi/trance state. Another way to understand this is that during mental volition the flow of current in nerves is outwardly from inside to outside with intensity according to one's craving formed in past as well as intention at present)

(4) Consciousness (Vinnanam sans. Vigyan)

"And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a criminal, and bring him before the king, saying: 'Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.' The king says to them: 'Go, men, in the morning strike this man with a hundred spears.' In the morning they strike him with a hundred spears. Then at noon the king asks: 'Men, how's that man?' - 'Still alive, sire.' - 'Then go, and at noon strike him with a hundred spears.' At noon they strike him with a hundred spears. Then in the evening the king asks: 'Men, how's that man?' - 'Still alive, sire.' - 'Then go, and in the evening strike him with a hundred spears.' In the evening they strike him with a hundred spears.

"What do you think, bhikkhus? Would that man, being struck with three hundred spears, experience pain and displeasure on that account?"

"Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that account, not to speak of three hundred spears."

"It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. 168 When the nutriment consciousness is fully understood, mind-and-body is fully understood. When mind-and-body is fully understood, I say, there is nothing further that a noble disciple needs to do." 169

(Note 4 : Here it is to be understood that worldly(ordinary) consciousness leads to arise of 'mind & body awareness' [of I am, I exist], this ordinary 'mind & body awareness' [of I am] starts at rebirth and is moving towards death where it ends, hence it is to be considered such, so as not to have attachment towards it, rather strive for attaining divine consciousness following the Dhamma[path] of Buddha using virtue[sheel], meditation/trance[samadhi] leading to divine wisdom[panna] leading to the state of nibbana/liberation/salvation within, which is not perishable, ever present & pure bliss. This sutta is explained in detail in next sutta 64. Atthiraga )

64. If There Exists Lust(Atthiraga sans. Asthi-Raag)
(This sutta is a further explanation of previous sutta 63. This should be understood from 2 types of states of a person, i.e. worldly or medtative trance/samadhi )

At Savatthi.

[Buddha:] "Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact; third mental volition; fourth, (worldly/ordinary) consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those seeking a new existence.

"If, bhikkhus, there is lust for the nutriment edible food, if there is delight, if there is craving, consciousness becomes established there and comes to growth. 170 Wherever consciousness becomes established and comes to growth, there is a descent of mind-and-bodyform(namarupa). 171 Where there is a descent of mind-and-bodyform(namarupa) (from the high state of samadhi ), there is the growth of volitional formations(sankhara sans. sanskar). 172 Where there is the growth of volitional formations(sankhara sans. sanskar), there is the production of future renewed existence. Where there is the production of future renewed existence, there is future birth, aging, and death. Where there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

"If, bhikkhus, there is lust for the nutriment contact, or for the nutriment mental volition, or for the nutriment consciousness, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth there is a descent of mind-and-bodyform(namarupa) (from the high state of samadhi ). 171 Where there is a descent of mind-and-bodyform(namarupa), there is the growth of volitional formations(sankhara sans. sanskar). Where there is the growth of volitional formations(sankhara sans. sanskar), there is the production of future renewed existence. Where there is the production of future renewed existence, there is future birth, aging, and death. Where there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

"Suppose, bhikkhus, an artist or a painter, using dye or lac or turmeric or indigo or crimson, would create the figure of a man or a woman complete in all its features on a well-polished plank or wall or canvas. So too, if there is lust for the nutriment edible food, or for the nutriment contact, or for the nutriment mental volition, or for the nutriment consciousness, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth ... I say that is accompanied by sorrow, anguish, and despair. 173

"If, bhikkhus, there is no lust for the nutriment edible food, or for the nutriment contact, or for the nutriment mental volition, or for the nutriment consciousness, if there is no delight, if there is no craving, consciousness does not become established there and come to growth. Where consciousness does not become established and come to growth, there is no descent of mind-and-bodyform(namarupa). Where there is no descent of mind-and-bodyform(namarupa), there is no growth of volitional formations(sankhara sans. sanskar). Where there is no growth of volitional formations(sankhara sans. sanskar), there is no production of future renewed existence. Where there is no production of future renewed existence, there is no future birth, aging, and death. Where there is no future birth, aging, and death, I say that is without sorrow, anguish, and despair.

"Suppose, bhikkhus, there was a house or a hall with a peaked roof, with windows on the northern, southern, and eastern sides. When the sun rises and a beam of light enters through a window, where would it become established?"

"On the western wall, venerable sir."

"If there were no western wall, where would it become established?"

"On the earth, venerable sir."

"If there were no earth, where would it become established?"

"On the water, venerable sir."

"If there were no water, where would it become established?"

"It would not become established anywhere, venerable sir."

"So too, bhikkhus, if there is no lust for the nutriment edible food, or for the nutriment contact, or for the nutriment mental volition, or for the nutriment consciousness, if there is no delight (for worldly), if there is no craving, (worldly/ordinary) consciousness does not become established there and come to growth. Where (worldly)consciousness does not become established and come to growth, there is no descent of mind-and-bodyform(namarupa) (from the high state of samadhi ). Where there is no descent of mind-and-bodyform(namarupa), there is no growth of volitional formations(sankhara sans. sanskar). Where there is no growth of volitional formations(sankhara sans. sanskar), there is no production of future renewed existence. Where there is no production of future renewed existence, there is no future birth, aging, and death. Where there is no future birth, aging, and death, I say that is without sorrow, anguish, and despair. 174

(Note : Here Lord Buddha gives a simile of Sun and its rays projecting into a house. Similarly the super state of consciousness is experienced when a person's attention is not wasted in worldly food, contact, mental volition, & in ordinary consciousness).

65. The City (Nagara)
(Buddha's path is the ancient path leading to liberation.) At Savatthi.

[Buddha:] "Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me:

'Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death?' 175

"Then, bhikkhus, it occurred to me: 'When what exists does aging-and-death come to be? By what is aging-and-death conditioned?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom: 'When there is birth, aging-and-death comes to be; aging-and-death has birth as its condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does birth come to be?. . . existence?. . . clinging? . . . craving? . . . sensation(vedana)? . . . contact?... the six sense bases?... mind-and-bodyform(namarupa)? By what is mind-and-bodyform(namarupa) conditioned?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom:

'When there is consciousness, mind-and-bodyform(namarupa) comes to be; mind-and-bodyform(namarupa) has consciousness as its condition.'

"Then, bhikkhus, it occurred to me: 'When what exists does consciousness come to be? By what is consciousness conditioned?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom: 'When there is mind-and-bodyform(namarupa), consciousness comes to be; consciousness has mind-and-bodyform(namarupa) as its condition.' 176

"Then, bhikkhus, it occurred to me: 'This consciousness turns back; it does not go further than mind-and-bodyform(namarupa). 177 It is to this extent that one may be born and age and die, pass away and be reborn, that is, when there is consciousness with mind-and-bodyform(namarupa) as its condition, and mind-and-bodyform(namarupa) with consciousness as its condition. 178 With mind-and-bodyform(namarupa) as condition, the six sense bases; with the six sense bases as condition, contact.... Such is the origin of this whole mass of suffering.'

"'Origination, origination' — thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge, and light.

"Then, bhikkhus, it occurred to me: 'When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom: 'When there is no birth, aging-and-death does not come to be; with the cessation of birth comes cessation of aging-and-death.'

"It occurred to me: 'When what does not exist does birth not come to be?... existence?... clinging?... craving?... sensation(vedana)? contact?... the six sense bases?... mind-and-bodyform(namarupa)? With the cessation of what does the cessation of mind-and-bodyform(namarupa) come about?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom: 'When there is no consciousness, mind-and-bodyform(namarupa) does not come to be; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa).'

"It occurred to me: “When what does not exist does consciousness not come to be? With the cessation of what does the cessation of consciousness come about?' Then, bhikkhus, through careful attention, there took place in me a breakthrough by wisdom:'When there is no mind-and-bodyform(namarupa), consciousness does not come to be; with the cessation of mind-and-bodyform(namarupa) comes cessation of consciousness.'

"Then, bhikkhus, it occurred to me: 'I have discovered this path to enlightenment, that is, with the cessation of mind-and-bodyform(namarupa) comes cessation of consciousness; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa); with the cessation of mind-and-bodyform(namarupa), cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact.... Such is the cessation of this whole mass of suffering.' 179

"'Cessation, cessation' — thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge, and light.

"Suppose, bhikkhus, a man wandering through a forest would see an ancient path, an ancient road travelled upon by people in the past. He would follow it and would see an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Then the man would inform the king or a royal minister: 'Sire, know that while wandering through the forest I saw an ancient path, an ancient road travelled upon by people in the past. I followed it and saw an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Renovate that city, sire!' Then the king or the royal minister would renovate the city, and some time later that city would become successful and prosperous, well populated, filled with people, attained to growth and expansion.

"So too, bhikkhus, I saw the ancient path, the ancient road travelled by the Perfectly Enlightened Ones of the past. 180 And what is that ancient path, that ancient road? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. I followed that path and by doing so I have directly known aging-and-death, its origin, its cessation, and the way leading to its cessation. I have directly known birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) ... consciousness ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation. 181 Having directly known them, I have explained them to the bhikkhus, the bhikkhunis, the male lay followers, and the female lay followers. This holy celibate life(brahmacariya), bhikkhus, has become successful and prosperous, extended, popular, widespread, well proclaimed among devas and humans." 182

66. Exploration (Sammasa)
(Buddha's Path is the path of inward exploration to search for super state of consciousness) Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Kurus, where there was a town of the Kurus named Kammasadamma. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!" 183

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Do you engage in inward exploration, bhikkhus?" 184

When this was said, one bhikkhu said to the Lord (Buddha):

"Venerable sir, I engage in inward exploration."

"How do you engage in inward exploration, bhikkhu?"

The bhikkhu then explained but the way he explained did not satisfy the Lord (Buddha). 185 Then the Venerable Ananda said:

"Now is the time for this. Lord (Buddha)! Now is the time for this. Fortunate One! Let the Lord (Buddha) explain inward exploration. Having heard it from the Lord (Buddha), the bhikkhus will remember it."

"Then listen and attend closely, Ananda, I will speak."

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha) said this:

"Here, bhikkhus, when engaged in inward exploration, a bhikkhu explores thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?' 186

"As he explores he understands thus: 'The many diverse kinds of suffering that arise in the world [headed by] aging-and-death: this suffering has acquisition as its source, acquisition as its origin; it is born and produced from acquisition. 187 When there is acquisition, aging-and-death comes to be; when there is no acquisition, aging-and-death does not come to be.'

"He understands aging-and-death, its origin, its cessation, and the way leading on that is in conformity with its cessation. 188 He practises in that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of aging-and-death.

"Then, engaging further in inward exploration, he explores thus: 'What is the source of this acquisition, what is its origin, from what is it born and produced? When what exists does acquisition come to be? When what is absent does acquisition not come to be?'

"As he explores he understands thus: 'Acquisition has craving as its source, craving as its origin; it is born and produced from craving. When there is craving, acquisition comes to be; when there is no craving, acquisition does not come to be.'

"He understands acquisition, its origin, its cessation, and the way leading on that is in conformity with its cessation. He practises in that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of acquisition.

"Then, engaging further in inward exploration, he explores thus: 'When this craving arises, where does it arise? When it settles down, upon what does it settle?'

"As he explores he understands thus: 'Whatever in the world has a pleasant and agreeable nature: it is here that this craving arises when it arises; it is here that it settles when it settles down.' 189 And what in the world has a pleasant and agreeable nature? The eye has a pleasant and agreeable nature in the world: it is here that this craving arises when it arises; it is here that it settles when it settles down. So too the ear, the nose, the tongue, the body, and the mind have a pleasant and agreeable nature: it is here that this craving arises when it arises; it is here that it settles when it settles down.

"Bhikkhus, whatever ascetics and brahmins in the past regarded that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they nurtured craving. In nurturing craving they nurtured acquisition. In nurturing acquisition they nurtured suffering. In nurturing suffering they were not freed from birth, aging, and death; they were not freed from sorrow, lamentation, pain, displeasure, and despair; they were not freed from suffering, I say.

"Whatever ascetics and brahmins in the future will regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they will nurture craving. In nurturing craving they will nurture acquisition. In nurturing acquisition they will nurture suffering. In nurturing suffering they will not be freed from birth, aging, and death; they will not be freed from sorrow, lamentation, pain, displeasure, and despair; they will not be freed from suffering, I say.

"Whatever ascetics and brahmins at present regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they are nurturing craving. In nurturing craving they are nurturing acquisition. In nurturing acquisition they are nurturing suffering. In nurturing suffering they are not freed from birth, aging, and death; they are not freed from sorrow, lamentation, pain, displeasure, and despair; they are not freed from suffering, I say.

"Suppose, bhikkhus, there was a bronze cup of a beverage having a fine colour, aroma, and taste, but it was mixed with poison. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. They would tell him: 'Good man, this beverage in the bronze cup has a fine colour, aroma, and taste, but it is mixed with poison. Drink it if you wish. If you drink it, it will gratify you with its colour, aroma, and taste, but by drinking it you will meet death or deadly suffering.' Suddenly, without reflecting, he would drink the beverage — he would not reject it — and thereby he would meet death or deadly suffering. 190

"So too, bhikkhus, whatever ascetics and brahmins in the past ...in the future ... at present regard that in the world with a pleasant and agreeable nature as permanent, as happiness, as self, as healthy, as secure: they are nurturing craving. In nurturing craving ... they are not freed from suffering, I say. 191

"Bhikkhus, whatever ascetics and brahmins in the past regarded that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful; they abandoned craving. In abandoning craving they abandoned acquisition. In abandoning acquisition they abandoned suffering. In abandoning suffering they were freed from birth, aging, and death; they were freed from sorrow, lamentation, pain, displeasure, and despair; they were freed from suffering, I say.

"Whatever ascetics and brahmins in the future ' will regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they will abandon craving. In abandoning craving ... they will be freed from suffering, I say.

"Whatever ascetics and brahmins at present regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they are abandoning craving. In abandoning craving ... they are freed from suffering, I say.

"Suppose, bhikkhus, there was a bronze cup of a beverage having a fine colour, aroma, and taste, but it was mixed with poison. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. They would tell him:

'Good man, this beverage in the bronze cup has a fine colour, aroma, and taste, but it is mixed with poison. Drink it if you wish. If you drink it, it will gratify you with its colour, aroma, and taste, but by drinking it you will meet death or deadly suffering.' Then the man would think: 'I can quench my thirst with water, whey, porridge, or soup, but I should not drink that beverage, since to do so would lead to my harm and suffering for a long time.' Having reflected, he would not drink the beverage but would reject it, and thereby he would not meet death or deadly suffering.

"So too, bhikkhus, whatever ascetics and brahmins in the past ...in the future ... at present regard that in the world with a pleasant and agreeable nature as impermanent, as suffering, as nonself, as a disease, as fearful: they are abandoning craving. In abandoning craving ... they are freed from suffering, I say." 192

67 The Sheaves of Reeds (Nalakalapi)
On one occasion the Venerable Sariputta and the Venerable Mahakotthita were dwelling at Baranasi in the Deer Park at Isipatana. 193 Then, in the evening, the Venerable Mahakotthita emerged from seclusion and approached the Venerable Sariputta. He exchanged greetings with the Venerable Sariputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"How is it, friend Sariputta: Is aging-and-death created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?" 194

"Friend Kotthita, aging-and-death is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another. But rather, with birth as condition aging-and-death [comes to be]."

"How is it, friend Sariputta: Is birth created by oneself ... Is existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases . . . mind-and-bodyform(namarupa) created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?"

"Mind-and-bodyform(namarupa), friend Kotthita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with consciousness as condition, mind-and-bodyform(namarupa) [comes to be]."

"How is it, friend Sariputta: Is consciousness created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?"

"Consciousness, friend Kotthita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with mind-and-bodyform(namarupa) as condition, consciousness [comes to be]." 195

"Now we understand the Venerable Sariputta's statement thus: 'Mind-and-bodyform(namarupa), friend Kotthita, is not created by oneself ... but rather, with consciousness as condition, mind-and-bodyform(namarupa) [comes to be].' Now we also understand the Venerable Sariputta's [other] statement thus: 'Consciousness, friend Kotthita, is not created by oneself . . . but rather, with mind-and-bodyform(namarupa) as condition, consciousness [comes to be].' But how, friend Sariputta, should the meaning of this statement be seen?"

"Well then, friend, I will make up a simile for you, for some intelligent people here understand the meaning of a statement by means of a simile. Just as two sheaves of reeds might stand leaning ing against each other, so too, with mind-and-bodyform(namarupa) as condition, consciousness [comes to be]; with consciousness as condition. mind-and-bodyform(namarupa) [comes to be]. With mind-and-bodyform(namarupa) as condition, the six sense bases [come to be]; with the six sense bases as condition, contact. ... Such is the origin of this whole mass of suffering.

"If, friend, one were to remove one of those sheaves of reeds, the other would fall, and if one were to remove the other sheaf, the first would fall. So too, with the cessation of mind-and-bodyform(namarupa) comes cessation of consciousness; with the cessation of consciousness comes cessation of mind-and-bodyform(namarupa). With the cessation of mind-and-bodyform(namarupa) comes cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact.... Such is the cessation of this whole mass of suffering."

"It is wonderful, friend Sariputta! It is amazing, friend Sariputta! How well this has been stated by the Venerable Sariputta. We rejoice in the Venerable Sariputta's statement on these thirty-six grounds; 196 If, friend, a bhikkhu teaches the Dhamma for the purpose of revulsion towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards aging-and-death, through its fading away and cessation, a bhikkhu is liberated by nonclinging, he can be called a bhikkhu who has attained Nibbana in this very life.

"If, friend, a bhikkhu teaches the Dhamma for the purpose of revulsion towards birth ... existence ... clinging ... craving ... sensation(vedana) ... contact ... the six sense bases ... mind-and-bodyform(namarupa) ... consciousness ... volitional formations(sankhara sans. sanskar) ... ignorance, for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards ignorance, through its fading away and cessation, a bhikkhu is liberated by nonclinging, he can be called a bhikkhu who has attained Nibbana in this very life."

68. Kosambi
On one occasion the Venerable Musila, the Venerable Pavittha, the Venerable Narada, and the Venerable Ananda were living at Kosambi in Ghosita's Park. 197

Then the Venerable Pavittha said to the Venerable Musila:

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, 198 does the Venerable Musila have personal knowledge thus: 'With birth as condition, aging-and-death [comes to be]'?"

"Friend Pavittha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: 'With birth as condition, aging-and-death [comes to be]."'

"Friend Musila, apart from faith . . . apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge thus: 'With existence as condition, birth'?... 'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be]'?"

"Friend Pavittha, apart from faith . . . apart from acceptance of a view after pondering it, I know this, I see this: 'With ignorance as condition, volitional formations(sankhara sans. sanskar) [come to be].'"

"Friend Musila, apart from faith ... apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge: 'With the cessation of birth comes cessation of aging-and-death'?..... 'With the cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar)'?"

"Friend Pavittha, apart from faith ... apart from acceptance of a view after pondering it, I know this, I see this: 'With the cessation of birth comes cessation of aging-and-death.'... 'With the cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar).'"

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musila have personal knowledge thus: 'Nibbana is the cessation of existence'?" 199

"Friend Pavittha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: 'Nibbana is the cessation of existence.'"

"Then the Venerable Musila is an arahant, one whose taints are destroyed."

When this was said, the Venerable Musila kept silent. 200

Then the Venerable Narada said to the Venerable Pavittha:

"Friend Pavittha, it would be good if I were asked that series of questions. Ask me that series of questions and I will answer you." 201

"Then let the Venerable Narada get to answer that series of questions. I will ask the Venerable Narada that series of questions, and let him answer me."

(Here the Venerable pavittha asks the Venerable Narada the same series of questions as were addressed to the Venerable Musila, and he answers in exactly the same way.)

"Then the Venerable Narada is an arahant, one whose taints are destroyed."

"Friend, though I have clearly seen as it really is with correct wisdom, 'Nibbana is the cessation of existence(from rebirths),' I am not an arahant, one whose taints are destroyed. 202 Suppose, friend, there was a well along a desert road, but it had neither a rope nor a bucket. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. He would look down into the well and the knowledge would occur to him. There is water,' but he would not be able to make bodily contact with it. 203 So too, friend, though I have clearly seen as it really is with correct wisdom, 'Nibbana is the cessation of existence', I am not an arahant, one whose taints are destroyed." 204

When this was said, the Venerable Ananda asked the Venerable pavittha: "When he speaks in such a way, friend pavittha, what would you say about the Venerable Narada?"

"When he speaks in such a way, friend Ananda, I would not say anything about the Venerable Narada except what is good and favourable." 205

69. The Surge (Upayanti)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord (Buddha) said:

"Bhikkhus, the ocean surging causes the rivers to surge; the rivers surging cause the streams to surge; the streams surging cause the lakes to surge; the lakes surging cause the pools to surge. So too, ignorance surging causes volitional formations(sankhara sans. sanskar) to surge; volitional formations surging cause consciousness to surge; consciousness surging causes mind-and-bodyform(namarupa) to surge; mind-and-bodyform(namarupa) surging causes the six sense bases to surge; the six sense bases surging cause contact to surge; contact surging causes sensation(vedana) to surge; sensation(vedana) surging causes craving to surge; craving surging causes clinging to surge; clinging surging causes existence to surge; existence surging causes birth to surge; birth surging causes aging-and-death to surge.

"Bhikkhus, the ocean receding causes the rivers to recede; the rivers receding cause the streams to recede; the streams receding cause the lakes to recede; the lakes receding cause the pools to recede. So too, ignorance receding (due to experience of samadhi state) causes volitional formations(sankhara sans. sanskar) to recede; volitional formations receding cause consciousness to recede ... birth receding causes aging-and-death to recede."

70. Susima
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

(i)

Now on that occasion the Lord (Buddha) was honoured, respected, esteemed, venerated, and revered, and he obtained robes, almsfood, lodgings, and medicinal requisites. The Bhikkhu Sangha too was honoured, respected, esteemed, venerated, and revered, and the bhikkhus too obtained robes, almsfood, lodgings, and medicinal requisites. But the wanderers of other sects were not honoured, respected, esteemed, venerated, and revered, and they did not obtain robes, almsfood, lodgings, and medicinal requisites.

Now on that occasion the wanderer Susima was residing in Rajagaha along with a large company of wanderers. Then his company said to the wanderer Susima: "Come, friend Susima, lead the holy celibate life(brahmacariya) under the ascetic Gotama. Master his Dhamma and teach it to us. We will master his Dhamma and preach it to the lay people. Thus we too will be honoured, respected, esteemed, venerated, and revered, and we too will obtain robes, almsfood, lodgings, and medicinal requisites."

"All right, friends," the wanderer Susima replied. He then approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Friend Ananda, I wish to lead the holy celibate life(brahmacariya) in this Dhamma and Discipline."

Then the Venerable Ananda took the wanderer Susima and approached the Lord (Buddha). He paid homage to the Lord (Buddha), and then he sat down to one side and said to him:

"Venerable sir, this wanderer Susima says that he wishes to lead the holy celibate life(brahmacariya) in this Dhamma and Discipline."

"Well then, Ananda, give him the going forth." The wanderer Susima then received the going forth and the higher ordination under the Lord (Buddha). 206

(ii)

Now on that occasion a number of bhikkhus had declared final knowledge in the presence of the Lord (Buddha), saying: "We understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." The Venerable Susima heard about this, so he approached those bhikkhus, exchanged greetings with them, and then sat down to one side and said to them: "Is it true that you venerable ones have declared final knowledge in the presence of the Lord (Buddha), saying: 'We understand: Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?" 207

"Yes, friend."

"Then knowing and seeing thus, do you venerable ones wield the various kinds of spiritual power, such that: having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through a wall, through a rampart, through a mountain as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though it were earth; seated crosslegged, you travel in space like a bird; with your hand you touch and stroke the moon and sun so powerful and mighty; you exercise mastery with the body as far as the brahma world?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones understand the minds of other beings and persons, having encompassed them with your own minds? Do you understand a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones recollect your manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here'? Do you thus recollect your manifold past abodes with their modes and details?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma thus: 'These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world? Thus with the divine eye, which is purified and surpasses the human, do you see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma?"

"No, friend."

"Then knowing and seeing thus, do you venerable ones dwell in those peaceful deliverances that transcend forms, the formless attainments, having touched them with the body?" 208

"No, friend."

"Here now, venerable ones: this answer and the nonattainment of those states, how could this be, friends?" 209

"We are liberated by wisdom, friend Susima." 210

"I do not understand in detail, friends, the meaning of what has been stated in brief by the venerable ones. It would be good if the venerable ones would explain to me in such a way that I could understand in detail what has been stated in brief."

"Whether or not you understand, friend Susima, we are liberated by wisdom."

(iii)

Then the Venerable Susima rose from his seat and approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and reported to the Lord (Buddha) the entire conversation he had had with those bhikkhus.

[The Lord (Buddha) said:]

"First, Susima, comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbana." 211

"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Lord (Buddha). It would be good if the Lord (Buddha) would explain to me in such a way that I could understand in detail what has been stated in brief."

"Whether or not you understand, Susima, first comes knowlede edge of the stability of the Dhamma, afterwards knowledge of Nibbana. 212

"What do you think, Susima, is form permanent or impermanent?" - "Impermanent, venerable sir." 213 - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir."

"Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Is sensation(vedana) permanent or impermanent?... Is perception permanent or impermanent?... Are volitional formations(sankhara sans. sanskar) permanent or impermanent?... Is consciousness permanent or impermanent?" ; - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" - "No, venerable sir."

"Therefore, Susima, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.'

"Any kind of sensation(vedana) whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations(sankhara sans. sanskar) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self.'

"Seeing thus, Susima, the instructed noble disciple experiences revulsion towards form, revulsion towards sensation(vedana), revulsion towards perception, revulsion towards volitional formations(sankhara sans. sanskar), revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"Do you see, Susima: 'With birth as condition, aging-and-death [comes to be]'?"

"Yes, venerable sir."

"Do you see, Susima: 'With existence as condition, birth'?.. 'With clinging as condition, existence'?..... 'With craving as condition, clinging'?... 'With sensation(vedana) as condition, craving'?..

'With contact as condition, sensation(vedana)'?... 'With the six sense bases as condition, contact'?... 'With mind-and-bodyform(namarupa) as condition, the six sense bases'?... 'With consciousness as condition, mind-and-bodyform(namarupa)?' ... 'With volitional formations(sankhara sans. sanskar) as condition, consciousness'? ... 'With ignorance as condition, volitional formations [come to be]'?"

"Yes, venerable sir."

"Do you see, Susima: 'With the cessation of birth comes cessation of aging-and-death'?"

"Yes, venerable sir."

"Do you see, Susima: 'With the cessation of existence comes cessation of birth'?... 'With the cessation of clinging comes cessation of existence'?... 'With the cessation of ignorance comes cessation of volitional formations(sankhara sans. sanskar)'?"

"Yes, venerable sir."

"Knowing and seeing thus, Susima, do you wield the various kinds of spiritual power, such that: having been one, you become many ... and exercise bodily mastery as far as the brahma world?" 214

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you understand the minds of other beings and persons, having encompassed them with your own mind?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you recollect your manifold past abodes with their modes and details?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn and understand how beings fare on in accordance with their kamma?"

"No, venerable sir."

"Then knowing and seeing thus, Susima, do you dwell in those peaceful deliverances that transcend forms, the formless attainments, having touched them with the body?"

"No, venerable sir."

"Here now, Susima: this answer and the nonattainment of those states, how could this be, Susima?"

(iv)

Then the Venerable Susima prostrated himself with his head at the Lord (Buddha)'s feet and said: "Venerable sir, I have committed a transgression in that I was so childish(unwise), so confused, so inept that I went forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this. Venerable sir, may the Lord (Buddha) pardon me for my transgression seen as a transgression for the sake of future restraint."

"Surely, Susima, you have committed a transgression in that you were so childish(unwise), so confused, so inept that you went forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this. 215 Suppose, Susima, they were to arrest a bandit, a criminal, and bring him before the king, saying: 'Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.' The king would say to them: 'Come, men, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street and from square to square, beating a drum. Then take him out through the southern gate and to the south of the city cut off his head.' What do you think, Susima, would that man experience pain and displeasure on that account?"

"Yes, venerable sir."

"Although that man would experience pain and displeasure on that account, going forth as a thief of the Dhamma in such a well expounded Dhamma and Discipline as this has results that are far more painful, far more bitter, and further, it leads to the nether world. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we pardon you for it. For it is growth in the Noble One's Discipline when one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint."

71. Aging-and-Death (Jaramarana)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord (Buddha) said:

"Bhikkhus, those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

72 Birth, Etc. (Jati adi)
"Bhikkhus, those ascetics or brahmins who do not understand (as before as in 71. for each and similar to 1 & 2)

birth ...

existence ...

clinging ...

craving ...

sensation(vedana) ...

contact ...

the six sense bases ...

mind-and-bodyform(namarupa) ...

consciousness...

volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."

73. A Teacher (Satthu)
At Savatthi.

[Buddha:] "Bhikkhus, one who does not know and see as it really is aging-and-death, its origin, its cessation, and the way leading to its cessation, should search for a teacher in order to know this as it really is. 217

"Bhikkhus, one who does not know and see as it really is (as before as in 72. for each & similar to 1 & 2)

birth ...

existence ...

clinging ...

craving ...

sensation(vedana) ...

contact ...

the six sense bases ...

mind-and-bodyform(namarupa) ...

consciousness ...

volitional formations(sankhara sans. sanskar),

their origin, their cessation, and the way leading to their

cessation, should search for a teacher in order to know this as it

really is."

"Bhikkhus, one who does not know and see as it really is aging-and-death . . . volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation, should practise the training in order to know this as it really is."

"Bhikkhus, one who does not know and see as it really is aging and-death ... volitional formations(sankhara sans. sanskar), their origin, their cessation, and the way leading to their cessation, should make an exertion ... arouse a desire ... arouse enthusiasm ... be unremitting ... arouse ardour ... apply energy ... practise perseverance ... practise mindfulness ... practise clear comprehension ... practise diligence in order to know this as it really is."