Passages from the Pali Canon
§ 208.
If its root remains
undamaged & strong,
a tree, even if cut,
will grow back.
So too if latent craving
is not rooted out,
this suffering returns
again
&
again.
-- DHP.338
§ 209. Gandhabhaka: It would be good, lord, if the Blessed One would teach
me the origination & ending of stress.
The Buddha: If I were to teach you the origination & ending of stress with
reference to the past, saying, 'Thus it was in the past,' you would be doubtful
and perplexed. If I were to teach you the origination & ending of stress
with reference to the future, saying, 'Thus it will be in the future,' you would
be doubtful and perplexed. So instead, I -- sitting right here -- will teach
you sitting right there the origination & ending of stress. Listen &
pay close attention. I will speak.
Gandhabhaka: As you say, lord.
The Buddha: Now what do you think: Are there any people in Uruvelakappa who,
if they were murdered or imprisoned or fined or censured, would cause sorrow,
lamentation, pain, distress, or despair to arise in you?
Gandhabhaka: Yes, there are...
The Buddha: And are there any people in Uruvelakappa who, if they were murdered
or imprisoned or fined or censured, would cause no sorrow, lamentation, pain,
distress, or despair to arise in you?
Gandhabhaka: Yes, there are...
The Buddha: Now what is the cause, what is the reason, why the murder... of
some would cause you sorrow... and the murder... of others would cause you no
sorrow...?
Gandhabhaka: Those... whose murder... would cause me sorrow... are those for
whom I feel desire & passion. Those... whose murder... would cause me no
sorrow... are those for whom I feel no desire or passion.
The Buddha: Now, from what you have realized, attained, plunged into right now
in the present, without regard to time, you may draw an inference with regard
to the past and future: 'Whatever stress, in arising, arose for me in the past,
all of it had desire as its root, had desire as its cause, for desire is the
cause of stress. And whatever stress, in arising, will arise for me in the future,
all of it will have desire as the root, will have desire as its cause, for desire
is the cause of stress.'
Gandhabhaka: Amazing, lord. Stupendous. How well the Blessed One has put it:
Whatever stress, in arising, arose for me in the past, all of it had desire
as its root, had desire as its cause, for desire is the cause of stress. And
whatever stress, in arising, will arise for me in the future, all of it will
have desire as the root, will have desire as its cause, for desire is the cause
of stress. I have a son, lord, named Ciravasi, who lives far away from here.
When I get up in the morning, I send a man, saying, 'Go, learn how Ciravasi
is doing.' And as long as that man has not returned, I am simply beside myself,
[thinking], 'Don't let Ciravasi be sick!'
The Buddha: Now, what do you think: If Ciravasi were to be murdered or imprisoned
or fined or censured, would you feel sorrow, lamentation, pain, distress, &
despair?
Gandhabhaka: If my son Ciravasi were to be murdered or imprisoned or fined or
censured, my very life would be altered. So how could I not feel sorrow, lamentation,
pain, distress, & despair?
The Buddha: ...And what do you think: Before you had seen or heard of Ciravasi's
mother, did you feel desire, passion, or love for her?
Gandhabhaka: No, lord.
The Buddha: And after you had seen or heard of Ciravasi's mother, did you feel
desire, passion, or love for her?
Gandhabhaka: Yes, lord.
The Buddha: Now, what do you think: If Ciravasi's mother were to be murdered
or imprisoned or fined or censured, would you feel sorrow, lamentation, pain,
distress, & despair?
Gandhabhaka: If Ciravasi's mother were to be murdered or imprisoned or fined
or censured, my very life would be altered. So how could I not feel sorrow,
lamentation, pain, distress, & despair?
The Buddha: Thus by this line of reasoning it may be realized how stress, when
arising, arises: All of it has desire as its root, has desire as its cause,
for desire is the cause of stress.
-- S.XLII.11
§ 210. Craving & Its Cessation. Now what is the noble truth of the
origination of stress? The craving that makes for further becoming -- accompanied
by passion & delight, relishing now here & now there -- i.e., craving
for sensuality, craving for becoming, craving for non-becoming.
And where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever is endearing & alluring in terms of the world: that
is where this craving, when arising, arises. That is where, when dwelling, it
dwells.
And what is endearing & alluring in terms of the world? The eye is endearing
& alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
The ear... The nose... The tongue... The body... The intellect...
Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness...
Body-consciousness... Intellect-consciousness...
Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of
nose-contact... Feeling born of tongue-contact... Feeling born of body-contact...
Feeling born of intellect-contact...
Perception of forms... Perception of sounds... Perception of smells... Perception
of tastes... Perception of tactile sensations... Perception of ideas...
Intention for forms... Intention for sounds... Intention for smells... Intention
for tastes... Intention for tactile sensations... Intention for ideas...
Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...
Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...
Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation
of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing
& alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
This is called the noble truth of the origination of stress.
And what is the noble truth of the cessation of stress? The remainderless fading
& cessation, renunciation, relinquishment, release, & letting go of
that very craving.
And where, when being abandoned, is this craving abandoned? And where, when
ceasing, does it cease? Whatever is endearing & alluring in terms of the
world: that is where, when being abandoned, this craving is abandoned. That
is where, when ceasing, it ceases.
And what is endearing & alluring in terms of the world? The eye is endearing
& alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
The ear... The nose... The tongue... The body... The intellect...
Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...
Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness...
Body-consciousness... Intellect-consciousness...
Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...
Intellect-contact...
Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of
nose-contact... Feeling born of tongue-contact... Feeling born of body-contact...
Feeling born of intellect-contact...
Perception of forms... Perception of sounds... Perception of smells... Perception
of tastes... Perception of tactile sensations... Perception of ideas...
Intention for forms... Intention for sounds... Intention for smells... Intention
for tastes... Intention for tactile sensations... Intention for ideas...
Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...
Thought directed at forms... Thought directed at sounds... Thought directed
at smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...
Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation
of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing
& alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
This is called the noble truth of the cessation of stress.
-- D.22
§ 211. And what is the noble method that is rightly seen & rightly
ferreted out by discernment? There is the case where a disciple of the noble
ones notices:
When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
In other words:
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging & death, sorrow, lamentation,
pain, distress, & despair come into play. Such is the origination of this
entire mass of stress & suffering.
Now from the remainderless fading & cessation of that very ignorance comes
the cessation of fabrications. From the cessation of fabrications comes the
cessation of consciousness. From the cessation of consciousness comes the cessation
of name-&-form. From the cessation of name-&-form comes the cessation
of the six sense media. From the cessation of the six sense media comes the
cessation of contact. From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving. From the cessation
of craving comes the cessation of clinging/sustenance. From the cessation of
clinging/sustenance comes the cessation of becoming. From the cessation of becoming
comes the cessation of birth. From the cessation of birth, then aging &
death, sorrow, lamentation, pain, distress, & despair all cease. Such is
the cessation of this entire mass of stress & suffering.
This is the noble method that is rightly seen & rightly ferreted out by
discernment.
-- A.X.92
§ 212. Monks, I will teach you the origination & disappearance of the
world. Listen & pay close attention. I will speak.
What is the origination of the world? In dependence on the eye & forms there
arises eye-consciousness. The coming together of these three is contact. From
contact as a requisite condition comes feeling. From feeling as a requisite
condition comes craving. From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming. From becoming
as a requisite condition comes birth. From birth as a requisite condition, then
aging & death, sorrow, lamentation, pain, distress, & despair come into
play. This is the origination of the world. (Similarly with ear, nose, tongue,
body, & intellect.)
And what is the disappearance of the world? In dependence on the eye & forms
there arises eye-consciousness. The coming together of these three is contact.
From contact as a requisite condition comes feeling. From feeling as a requisite
condition comes craving. Now from the remainderless fading & cessation of
that very craving comes the cessation of clinging/sustenance. From the cessation
of clinging/sustenance comes the cessation of becoming. From the cessation of
becoming comes the cessation of birth. From the cessation of birth, then aging
& death, sorrow, lamentation, pain, distress, & despair all cease. Such
is the cessation of this entire mass of stress & suffering. This is the
disappearance of the world. (Similarly with ear, nose, tongue, body, & intellect.)
-- S.XXXV.107
§ 213. A certain monk: 'The world, the world (loko)', it is said. To what
extent does the word 'world' apply?
The Buddha: It disintegrates (lujjati), therefore it is called the 'world.'
Now what disintegrates? The eye disintegrates. Forms disintegrate. Eye-consciousness
disintegrates. Eye-contact disintegrates. And anything that arises in dependence
on eye contact, experienced as pleasure, pain, or neither-pleasure-nor-pain,
that too disintegrates.
The ear disintegrates. Sounds disintegrate...
The nose disintegrates. Aromas disintegrate...
The tongue disintegrates. Flavors disintegrate...
The body disintegrates. Tactile sensations disintegrate...
The intellect disintegrates. Ideas disintegrate. Intellect-consciousness disintegrates.
Intellect-contact disintegrates. And anything that arises in dependence on intellect
contact, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too
disintegrates.
It disintegrates, therefore it is called the 'world.'
-- S.XXXV.82
§ 214. Ananda: Concerning the brief statement made by the Blessed One,
after which he entered his dwelling without expounding the detailed meaning
-- i.e., 'I do not say that the end of the world is to be known, seen, &
reached by traveling. But neither do I say that there is a making an end of
stress without having reached the end of the world' -- I understand the detailed
meaning of this statement to be this:
That by means of which one has a perception of world, a concept of world with
regard to the world: that, in the discipline of a noble one, is called the 'world.'
Now, by means of what does one have a perception of world, a concept of world
with regard to the world? By means of the eye... the ear... the nose... the
tongue... the body... the intellect one has a perception of world, a concept
of world with regard to the world.
-- S.XXXV.116
§ 215. Now what, monks, are the 44 bases for knowledge? Knowledge with
regard to aging & death, knowledge with regard to the origination of aging
& death, knowledge with regard to the cessation of aging & death, knowledge
with regard to the path of practice leading to the cessation of aging &
death. (Similarly with birth, becoming, clinging/sustenance, craving, feeling,
contact, the sixfold sense media, name-&-form, consciousness, & fabrications.)
And what is aging & death? Whatever aging, decrepitude, brokenness, graying,
wrinkling, decline of life-force, weakening of the faculties of the various
beings in this or that group of beings, that is called aging. Whatever deceasing,
passing away, breaking up, disappearance, dying, death, completion of time,
break up of the aggregates, casting off of the body, interruption in the life
faculty of the various beings in this or that group of beings, that is called
death. From the origination of birth comes the origination of aging & death.
From the cessation of birth comes the cessation of aging & death. And just
this noble eightfold path is the path of practice leading to the cessation of
aging & death...
Now when the disciple of the noble ones discerns aging & death in this way,
discerns the origination of aging & death in this way, discerns the cessation
of aging & death in this way, discerns the path of practice leading to the
cessation of aging & death in this way, that is his knowledge of the Dhamma
(principle). By means of this principle -- seen, understood, not limited to
time, attained, plunged into -- he draws out inferences with regard to the past
& future: 'Whatever priests & contemplatives in the past comprehended
aging & death... the origination of aging & death... the cessation of
aging & death... the path of practice leading to the cessation of aging
& death, all comprehended them as I do now; whatever priests & contemplatives
in the future will comprehend aging & death... the origination of aging
& death... the cessation of aging & death... the path of practice leading
to the cessation of aging & death, all will comprehend them as I do now.'
This is his knowledge of consistency.
Now, when these two knowledges of the disciple of the noble ones -- knowledge
of principle & knowledge of consistency -- are pure & clear, he is called
a disciple of the noble ones who is consummate in view, consummate in vision,
attained to this true Dhamma. He is said to see this true Dhamma, to be endowed
with the knowledge of one in training, endowed with the clear knowing of one
in training, attained to the stream of the Dhamma, a person of penetrating noble
discernment who stands knocking at the door to the Deathless.
(Similarly with the remaining links down to fabrications.)
-- S.XII.33
§ 216. Sariputta: Now, the Blessed One has said, 'Whoever sees dependent
co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising.'
-- M.28
§ 217. I will teach you dependent co-arising & dependently co-arisen
phenomena. Listen & pay close attention. I will speak...
Now what is dependent co-arising? From birth as a requisite condition comes
aging & death. Whether or not there is the arising of Tathagatas, this property
stands -- this regularity of the Dhamma, this orderliness of the Dhamma, this
this/that conditionality. The Tathagata directly awakens to that, breaks through
to that. Directly awakening & breaking through to that, he declares it,
teaches it, describes it, sets it forth. He reveals it, explains it, makes it
plain, & says, 'Look.' From birth as a requisite condition comes aging &
death.
(Similarly down through the causal stream to:)
From ignorance as a requisite condition come fabrications. Whether or not there
is the arising of Tathagatas, this property stands -- this regularity of the
Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata
directly awakens to that, breaks through to that. Directly awakening & breaking
through to that, he declares it, teaches it, describes it, sets it forth. He
reveals it, explains it, makes it plain, & says, 'Look.' From ignorance
as a requisite condition come fabrications. What's there in this way is a reality,
not an unreality, not other than what it seems, conditioned by this/that. This
is called dependent co-arising.
And what are dependently co-arisen phenomena? Aging & death are dependently
co-arisen phenomena: inconstant, compounded, dependently co-arisen, subject
to ending, subject to passing away, subject to fading, subject to cessation.
(Similarly down through the causal stream to:)
Ignorance is a dependently co-arisen phenomenon: inconstant, compounded, dependently
co-arisen, subject to ending, subject to passing away, subject to fading, subject
to cessation. These are called dependently co-arisen phenomena.
When a disiciple of the noble ones has seen well with right discernment this
dependent co-arising & these dependently co-arisen phenomena as they are
actually present, it is not possible that he would run after the past, thinking,
'Was I in the past? Was I not in the past? What was I in the past? How was I
in the past? Having been what, what was I in the past?' or that he would run
after the future, thinking, 'Shall I be in the future? Shall I not be in the
future? What shall I be in the future? How shall I be in the future? Having
been what, what shall I be in the future?' or that he would be inwardly perplexed
about the immediate present, thinking, 'Am I? Am I not? What am I? How am I?
Where has this being come from? Where is it bound?' [§51]
Such a thing is not possible. Why is that? Because the disiciple of the noble
ones has seen well with right discernment this dependent co-arising & these
dependently co-arisen phenomena as they are actually present.
-- S.XII.20
§ 218. Now what is becoming? These three are becomings: sensual becoming,
form becoming, & formless becoming. This is called becoming.
And what is clinging/sustenance? These four are clingings: sensuality clinging,
view clinging, precept & practice clinging, and doctrine of self clinging.
This is called clinging.
And what is craving? These six are classes of craving: craving for forms, craving
for sounds, craving for smells, craving for tastes, craving for tactile sensations,
craving for ideas. This is called craving.
And what is feeling? These six are classes of feeling: feeling born from eye-contact,
feeling born from ear-contact, feeling born from nose-contact, feeling born
from tongue-contact, feeling born from body-contact, feeling born from intellect-contact.
This is called feeling.
And what is contact? These six are classes of contact: eye-contact, ear-contact,
nose-contact, tongue-contact, body-contact, intellect-contact. This is called
contact.
And what are the six sense media? These six are sense media: the eye-medium,
the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium.
These are called the six sense media.
And what is name-&-form? Feeling, perception, intention, contact, &
attention: This is called name. The four great elements, and the form dependent
on the four great elements: This is called form. This name & this form are
called name-&-form.
And what is consciousness? These six are classes of consciousness: eye-consciousness,
ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness,
intellect-consciousness. This is called consciousness.
And what are fabrications? These three are fabrications: bodily fabrications,
verbal fabrications, mental fabrications. These are called fabrications.
And what is ignorance? Not knowing stress, not knowing the origination of stress,
not knowing the cessation of stress, not knowing the way of practice leading
to the cessation of stress: This is called ignorance.
-- S.XII.2
§ 219. When a fool is obstructed by ignorance and conjoined with craving,
this body thus results. Now there is both this body and external name-&-form.
Here, in dependence on this duality, there is contact at the six senses. Touched
by these, or one or another of them, the fool is sensitive to pleasure &
pain. When a wise person is obstructed by ignorance and conjoined with craving,
this body thus results. Now there is both this body and external name-&-form.
Here, in dependence on this duality, there is contact at the six senses. Touched
by these, or one or another of them, the wise person is sensitive to pleasure
& pain. Now what is the difference... here between the wise person &
the fool?...
In the wise person that ignorance has been abandoned and that craving has been
destroyed. Why is that? The wise person has practiced the holy life for the
right ending of stress. Therefore, at the break-up of the body, he is not headed
for a [new] body. Not headed for a body, he is entirely freed from birth, aging,
death, sorrow, lamentation, pain, distress, & despair. I tell you, he is
entirely freed from stress.
-- S.XII.19
§ 220. Becoming. Ananda: This word, 'becoming, becoming' -- to what extent
is there becoming?
The Buddha: If there were no kamma ripening in the property of sensuality, 0would
sensual becoming be discerned?
Ananda: No, lord.
The Buddha: Thus kamma is the field, consciousness the seed, and craving the
moisture. The consciousness of living beings hindered by ignorance & fettered
by craving is established in (tuned to) a lower element. Thus there is the production
of renewed becoming in the future. If there were no kamma ripening in the property
of form, would form becoming be discerned?
Ananda: No, lord.
The Buddha: Thus kamma is the field, consciousness the seed, and craving the
moisture. The consciousness of living beings hindered by ignorance & fettered
by craving is established in (tuned to) a middling element. Thus there is the
production of renewed becoming in the future. If there were no kamma ripening
in the property of formlessness, would formless becoming be discerned?
Ananda: No, lord.
The Buddha: Thus kamma is the field, consciousness the seed, and craving the
moisture. The consciousness of living beings hindered by ignorance & fettered
by craving is established in (tuned to) a refined element. Thus there is the
production of renewed becoming in the future. This is how there is becoming.
A.III.76
(The discourse immediately following this is identical to this except that the
phrase, 'the consciousness of living beings... is established,' changes to,
'the intention & determination of living beings... is established.')
-- A.III.77
§ 221. I have heard that on one occasion, when the Blessed One was newly
Awakened -- living at Uruvela by the banks of the Nerañjara River in
the shade of the Bodhi tree, the tree of Awakening -- he sat in the shade of
the Bodhi tree for seven days in one session, sensitive to the bliss of release.
At the end of seven days, after emerging from that concentration, he surveyed
the world with the eye of an Awakened One. As he did so, he saw living beings
burning with the many fevers and aflame with the many fires born of passion,
aversion, & delusion. Then, on realizing the significance of that, he on
that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a 'self.'
By whatever it construes [things],
that is always otherwise.
Becoming otherwise,
the world is
held by becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
Whatever priests or contemplatives say that liberation from becoming is by means
of becoming, all of them are not released from becoming, I say.
And whatever priests or contemplatives say that escape from becoming is by means
of non-becoming, all of them have not escaped from becoming, I say.
This stress comes into play
in dependence on acquisitions.
With the ending of all clinging/sustenance,
there is no stress coming into play.
Look at this world:
Beings, afflicted with thick ignorance,
are unreleased
from delight in what has come to be.
All levels of becoming,
anywhere,
in any way,
are inconstant, stressful, subject to change.
Seeing this -- as it actually is present --
with right discernment,
one abandons craving for becoming,
without delighting in non-becoming.
From the total ending of craving
comes fading & cessation without remainder:
Unbinding.
For the monk unbound,
from lack of clinging/sustenance,
there is no further becoming.
He has vanquished Mara,
won the battle.
Having gone beyond all levels of being,
he's Such.
-- UD.III.10
§ 222. Overcome by two viewpoints, some human & divine beings adhere,
other human & divine beings slip right past, while those with vision see.
And how do some adhere? Human & divine beings delight in becoming, enjoy
becoming, are satisfied with becoming. When the Dhamma is being taught for the
sake of the cessation of becoming, their minds do not take to it, are not calmed
by it, do not settle on it, or become resolved on it. This is how some adhere.
And how do some slip right past? Some, feeling horrified, humiliated, &
disgusted with that very becoming, delight in non-becoming: 'When this self,
at the break-up of the body, after death, perishes & is destroyed, and does
not exist after death, that is peaceful, that is exquisite, that is sufficiency!'
This is how some slip right past.
And how do those with vision see? There is the case where a monk sees being
as being. Seeing being as being, he practices for disenchantment with being,
dispassion toward being, cessation of being. This is how those with vision see...
One who, having seen
what has come to be
as what has come to be,
has gone beyond being,
and is released in line
with things as they are,
through the exhaustion of craving for becoming.
The monks who have comprehended being --
free from the craving to go
from becoming to becoming;
with the non-becoming
of what has come to be --
come to no further becoming.
-- ITI.49
§ 223. Fabrications. Visakha: And what, lady, are bodily fabrications,
what are verbal fabrications, what are mental fabrications?
Sister Dhammadinna: In-&-out breathing is bodily, bound up with the body,
therefore is it called a bodily fabrication. Having directed one's thought and
evaluated [the matter], one breaks into speech. Therefore directed thought &
evaluation are called verbal fabrications. Perception & feeling are mental,
bound up with the mind. Therefore perception & feeling are called mental
fabrications.
-- M.44
§ 224. When there is a body, pleasure & pain arise internally with
bodily intention as the cause; or when there is speech, pleasure & pain
arise internally with verbal intention as the cause; or when there is intellect,
pleasure & pain arise internally with intellectual intention as the cause.
From ignorance as a requisite condition, then either of one's own accord one
fabricates the bodily fabrication on account of which that pleasure & pain
arise internally, or because of others one fabricates the bodily fabrication
on account of which that pleasure & pain arise internally. With alertness...
or without alertness one fabricates the bodily fabrication on account of which
that pleasure & pain arise internally. (Similarly with verbal & intellectual
fabrications.)
Now, ignorance is bound up in these things. From the remainderless fading &
cessation of that very ignorance, there no longer exists [the sense of] the
body... the speech... the intellect on account of which that pleasure &
pain internally arise. There no longer exists the field, the site, the dimension,
or the issue on account of which that pleasure & pain internally arise.
-- S.XII.25
§ 225. If a person immersed in ignorance fabricates a meritorious fabrication,
his consciousness goes on to merit. If he fabricates a demeritorious fabrication,
his consciousness goes on to demerit. If he fabricates an imperturbable fabrication,
his consciousness goes on to the imperturbable. When ignorance is abandoned
by a monk, clear knowing arises. From the fading of ignorance and the arising
of knowledge, he neither fabricates a meritorious fabrication nor a demeritorious
fabrication nor an imperturbable fabrication. Neither fabricating nor willing,
he is not sustained by anything in the world. Unsustained, he is not agitated.
Unagitated, he is totally unbound right within. He discerns that 'Birth is ended,
the holy life fulfilled, the task done. There is nothing further for this world.'
Sensing a feeling of pleasure, he discerns that it is fleeting, not grasped
at, not relished. Sensing a feeling of pain... Sensing a feeling of neither-pleasure-nor-pain,
he discerns that it is fleeting, not grasped at, not relished. Sensing a feeling
of pleasure, he senses it disjoined from it. Sensing a feeling of pain... Sensing
a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When
sensing a feeling limited to the body, he discerns that 'I am sensing a feeling
limited to the body.' When sensing a feeling limited to life, he discerns that
'I am sensing a feeling limited to life.' He discerns that 'With the break-up
of the body, after the termination of life, all that is experienced, not being
relished, will grow cold right here, while the corpse will remain.'
Just as if a man, having removed a heated jar from a kiln, were to place it
on level ground: Any heat in the jar would subside right there, while the fired
clay would remain. In the same way, when sensing a feeling limited to the body,
he discerns that 'I am sensing a feeling limited to the body.' When sensing
a feeling limited to life, he discerns that 'I am sensing a feeling limited
to life.' He discerns that 'With the break-up of the body, after the termination
of life, all that is experienced, not being relished, will grow cold right here,
while the corpse will remain.'
How do you construe this, monks? Would a monk whose effluents were ended fabricate
a meritorious or a demeritorious or an imperturbable fabrication?
No, lord.
With the total non-existence of fabrications, from the cessation of fabrications,
would consciousness be discernible (manifest)?
No, lord.
(And similarly down to:) With the total non-existence of birth, from the cessation
of birth, would aging & death be discernible?
No, lord.
Very good, monks. Just so should you construe it. Just so should you be convinced.
Just so should you believe. Do not be doubtful, do not be uncertain. This, just
this, is the end of stress.
-- S.XII.51
§ 226. What is willed, what is arranged, and what lies latent: This is
a support for the stationing of consciousness. There being a support, there
is a landing of consciousness. When that consciousness lands and grows, there
is the production of renewed becoming in the future. When there is the production
of renewed becoming in the future, there is future birth, aging & death,
sorrow, lamentation, pain, distress, & despair. Such is the origination
of this entire mass of stress.
If nothing is willed, if nothing is arranged, but something lies latent: This
is a support for the stationing of consciousness... Such [too] is the origination
of this entire mass of stress.
But when nothing is willed, arranged, or lies latent, there is no support for
the stationing of consciousness. There being no support, there is no landing
of consciousness. When that consciousness does not land & grow, there is
no production of renewed becoming in the future. When there is no production
of renewed becoming in the future, there is no future birth, aging & death,
sorrow, lamentation, pain, distress, or despair. Such is the cessation of this
entire mass of stress.
-- S.XII.38
§ 227. Sariputta: Now what is ignorance, what is the origination of ignorance,
what is the cessation of ignorance, and what is the way of practice leading
to the cessation of ignorance?
Not knowing stress, not knowing the origination of stress, not knowing the cessation
of stress, not knowing the way of practice leading to the cessation of stress:
This is called ignorance. From the origination of effluents comes the origination
of ignorance. From the cessation of effluents comes the cessation of ignorance.
And just this noble eightfold path is the way of practice leading to the cessation
of ignorance...
Now when a disiciple of the noble ones discerns ignorance in this way, discerns
the origination of ignorance in this way, discerns the cessation of ignorance
in this way, & discerns the way of practice leading to the cessation of
ignorance in this way, then -- having entirely abandoned the obsession with
passion, having abolished the obsession with resistance, having uprooted the
obsession with the view & conceit 'I am,' having abandoned ignorance, having
given rise to clear knowing -- he puts an end to stress in the here & now.
It is to this extent that the disiciple of the noble ones is a person of right
view, his views straightened, endowed with perfect confidence in regard to the
Dhamma, having arrived at this true Dhamma...
Now what are effluents, what is the origination of effluents, what is the cessation
of effluents, and what is the way of practice leading to the cessation of effluents?
These three are effluents: the effluent of sensuality, the effluent of becoming,
the effluent of ignorance. From the origination of ignorance comes the origination
of effluents. From the cessation of ignorance comes the cessation of effluents.
And just this noble eightfold path is the way of practice leading to the cessation
of effluents...
Now when a disiciple of the noble ones discerns the effluents in this way, discerns
the origination of effluents in this way, discerns the cessation of effluents
in this way, & discerns the way of practice leading to the cessation of
effluents in this way, then -- having entirely abandoned the obsession with
passion, having abolished the obsession with resistance, having uprooted the
obsession with the view & conceit 'I am,' having abandoned ignorance, having
given rise to clear knowing -- he puts an end to stress in the here & now.
It is to this extent that the disiciple of the noble ones is a person of right
view, his views straightened, endowed with perfect confidence in regard to the
Dhamma, having arrived at this true Dhamma.
-- M.9
§ 228. Maha Kotthita: Now tell me, Sariputta my friend: Are aging &
death self-made or other-made or both self-made & other-made, or -- without
self-making or other-making -- do they arise spontaneously?
Sariputta: It's not the case, Kotthita my friend, that aging & death are
self-made, that they are other-made, that they are both self-made & other-made,
or that -- without self-making or other-making -- they arise spontaneously.
However, from birth as a requisite condition comes aging & death.
(Similarly with birth, becoming, clinging/sustenance, craving, feeling, contact,
the six sense media, down to:)
Maha Kotthita: Now tell me: Is name-&-form self-made or other-made or both
self-made & other-made, or -- without self-making or other-making -- does
it arise spontaneously?
Sariputta: It's not the case that name-&-form are self-made, that it is
other-made, that it is both self-made & other-made, or that -- without self-making
or other-making -- it arises spontaneously. However, from consciousness as a
requisite condition comes name-&-form.
Maha Kotthita: Now tell me: is consciousness self-made or other-made or both
self-made & other-made, or -- without self-making or other-making, does
it arise spontaneously?
Sariputta: It's not the case that consciousness is self-made, that it is other-made,
that it is both self-made & other-made, or that -- without self-making or
other-making -- it arises spontaneously. However, from name-&-form as a
requisite condition comes consciousness.
Maha Kotthita: Just now I understood what you said as... from consciousness
as a requisite condition comes name-&-form... from name-&-form as a
requisite condition comes consciousness. Now how is the meaning of what you
said to be understood?
Sariputta: Very well then, my friend, I will give you an analogy; for there
are cases where it is through the use of an analogy that intelligent people
can understand the meaning of what is being said. It is as if two sheaves of
reeds stood leaning against one another. In the same way, from name-&-form
as a requisite condition comes consciousness, from consciousness as a requisite
condition comes name-&-form. From name & form as a requisite condition
come the six sense media... Thus is the origination of this entire mass of stress.
If one were to pull away one of those sheaves of reeds, the other would fall;
if one were to pull away the other, the first one would fall. In the same way,
from the cessation of name-&-form comes the cessation of consciousness,
from the cessation of consciousness comes the cessation of name-&-form.
From the cessation of name-&-form comes the cessation of the six sense media...
Thus is the cessation of this entire mass of stress.
-- S.XII.67
§ 229.
People are intent on the idea of
'made by me'
and attached to the idea of
'made by another.'
Some do not realize this,
nor do they see it as a thorn.
But to one who sees,
having extracted this thorn,
[the thought] 'I am doing,' doesn't occur;
'Another is doing,' doesn't occur.
This human race is possessed by conceit,
bound by conceit,
tied down by conceit.
Speaking hurtfully because of their views
they do not go beyond transmigration.
-- UD.VI.6
§ 230. The Buddha: "From ignorance as a requisite condition come fabrications...
From birth as a requisite condition, then old age & death, sorrow, lamentation,
pain, distress, & despair come into play. Such is the origination of this
entire mass of stress & suffering."
When this was said, a certain monk said to the Blessed One: "Which aging
& death, lord? And to whom does this aging & death belong?"
"Not a valid question," the Blessed One said. If a monk were to ask,
'Which aging & death? And to whom does this aging & death belong?' and
if a monk were to ask, 'Is aging & death one thing, and does it belong to
someone/something else?' both of them would have the same meaning, even though
their words would differ. When a monk is of the view that the soul is the same
as the body, there is no leading the holy life. And when a monk is of the view
that the soul is one thing and the body another, there is no leading the holy
life. Avoiding these two extremes, the Tathagata points out the Dhamma in between
them: From birth as a requisite condition comes aging & death."
"Which birth, lord? And to whom does this birth belong?"
"Not a valid question," the Blessed One said.
(Similarly with all the requisite conditions down to fabrications.)
"... Avoiding these two extremes, the Tathagata points out the Dhamma in
between them: From ignorance as requisite condition come fabrications. Now from
the remainderless fading & cessation of that very ignorance, every one of
these writhings & wrigglings & wigglings -- 'Which aging & death?
And to whom does this aging & death belong?' or 'Is aging & death one
thing, and does it belong to someone/something else?' or 'The soul is the same
as the body,' or 'The soul is one thing and the body another' -- are abandoned,
their root destroyed, like an uprooted palm tree, deprived of the conditions
of existence, not destined for future arising."
(Similarly with all the requisite conditions down to fabrications.)
-- S.XII.35
§ 231. Ananda: It is amazing, lord, it is astounding, how deep this dependent
co-arising is, & how deep its appearance, and yet to me it seems as clear
as clear can be.
The Buddha: Don't say that, Ananda. Don't say that. Deep is this dependent co-arising,
and deep its appearance. It's because of not understanding & not penetrating
this Dhamma that this generation is like a tangled skein, a knotted ball of
string, like matted rushes & reeds, and does not go beyond the cycle of
the planes of deprivation, woe, & bad destinations...
'From birth as a requisite condition come aging & death.' Thus it has been
said. And this is the way to understand how from birth as a requisite condition
come aging & death. If there were no birth at all, in any way, of anything
anywhere... in the utter absence of birth from the cessation of birth, would
aging & death be discerned?'
Ananda: No, lord.
The Buddha: Thus this is a cause, this is a reason, this is an origination,
this is a requisite condition for aging & death, i.e., birth. (Similarly
for the rest of the stream of requisite conditions down to contact.)
'From name-&-form as a requisite condition comes contact. Thus it has been
said. And this is the way to understand how, from name-&-form as a requisite
condition comes contact. If the qualities, traits, themes, & indicators
by which there is a description of name-group (mental activity) were all absent,
would designation-contact with regard to the form-group (the physical body)
be discerned?
Ananda: No, lord.
The Buddha: If the permutations, signs, themes, & indicators by which there
is a description of form-group were all absent, would resistance-contact with
regard to the name-group be discerned?
Ananda: No, lord.
The Buddha: If the permutations, signs, themes, & indicators by which there
is a description of name-group & form-group were all absent, would designation-contact
or resistance-contact be discerned?
Ananda: No, lord.
The Buddha: Thus this is a cause, this is a reason, this is an origination,
this is a requisite condition for contact, i.e., name-&-form.
'From consciousness as a requisite condition comes name-&-form.' Thus it
has been said. And this is the way to understand how from consciousness as a
requisite condition comes name-&-form. If consciousness were not to descend
into the mother's womb, would name-&-form take shape in the womb?
Ananda: No, lord.
The Buddha: If, after descending into the womb, consciousness were to depart,
would name-&-form be produced for this world?
Ananda: No, lord.
The Buddha: If the consciousness of the young boy or girl were to be cut off,
would name-&-form ripen, grow, & reach maturity?
Ananda: No, lord.
The Buddha: Thus this is a cause, this is a reason, this is an origination,
this is a requisite condition for name-&-form, i.e., consciousness.
'From name-&-form as a requisite condition comes consciousness.' Thus it
has been said. And this is the way to understand how from name-&-form as
a requisite condition comes consciousness. If consciousness were not to gain
a foothold in name-&-form, would a coming-into-play of the origination of
birth, aging, death, & stress in the future be discerned?
Ananda: No, lord.
The Buddha: Thus this is a cause, this is a reason, this is an origination,
this is a requisite condition for consciousness, i.e., name-&-form.
This is the extent to which there is birth, aging, death, passing away, &
re-arising. This is the extent to which there are means of designation, expression,
& description. This is the extent to which the sphere of discernment extends,
the extent to which the cycle revolves for the manifesting (discernibility)
of this world -- i.e., name-&-form together with consciousness.
-- D.15
§ 232. It is in dependence on a pair that consciousness comes into play.
And how does consciousness come into play in dependence on a pair? In dependence
on the eye & forms there arises eye-consciousness. The eye is inconstant,
changeable, of a nature to become otherwise. Forms are inconstant, changeable,
of a nature to become otherwise. Thus this pair is both fleeting & unsettled
-- inconstant, changeable, of a nature to become otherwise. Eye-consciousness
is inconstant, changeable, of a nature to become otherwise. Whatever is the
cause, the requisite condition, for the arising of eye-consciousness, that is
inconstant, changeable, of a nature to become otherwise. Having arisen in dependence
on an inconstant factor, how could eye-consciousness be constant? (Similarly
with the ear, nose, tongue, body, & intellect.)
-- S.XXXV.93
§ 233. One attached is unreleased; one unattached is released. Should consciousness,
when taking a stance, stand attached to [a physical] form, supported by form
[as its object], established on form, watered with delight, it would exhibit
growth, increase, & proliferation. Should consciousness, when taking a stance,
stand attached to feeling... to perception... to fabrications... it would exhibit
growth, increase, & proliferation. Were someone to say, 'I will describe
a coming, a going, a passing away, an arising, a growth, an increase or a proliferation
of consciousness apart from form, from feeling, from perception, from fabrications,'
that would be impossible.
If a monk abandons passion for the property of form... feeling... perception...
fabrications... consciousness, then owing to the abandonment of passion, the
support is cut off, and consciousness is unestablished. Consciousness, thus
unestablished, not proliferating, not performing any function, is released.
Owing to its release, it stays firm. Owing to its staying firm, it is contented.
Owing to its contentment, it is not agitated. Not agitated, he [the monk] is
totally unbound right within himself. He discerns that, 'Birth is ended, the
holy life fulfilled, the task done. There is nothing further for this world.'
-- S.XXII.53
§ 234. There are these four nutriments for the establishing of beings who
have taken birth or for the support of those in search of a place to be born.
Which four? Physical food, gross or refined; contact as the second, consciousness
the third, and intellectual intention the fourth. These are the four nutriments
for the establishing of beings or for the support of those in search of a place
to be born.
Where there is passion, delight, & craving for the nutriment of physical
food, consciousness lands there and grows. Where consciousness lands and grows,
name-&-form alights. Where name-&-form alights, there is the growth
of fabrications. Where there is the growth of fabrications, there is the production
of renewed becoming in the future. Where there is the production of renewed
becoming in the future, there is future birth, aging, & death, together,
I tell you, with sorrow, affliction, & despair.
Just as -- when there is dye, lac, yellow orpiment, indigo, or crimson -- a
dyer or painter would paint the picture of a woman or a man, complete in all
its parts, on a well-polished panel or wall, or on a piece of cloth; in the
same way, where there is passion, delight, & craving for the nutriment of
physical food, consciousness lands there & grows... together, I tell you,
with sorrow, affliction, & despair.
(Similarly with the other three kinds of nutriment.)
Where there is no passion for nutriment of physical food, where there is no
delight, no craving, then consciousness does not land there or grow... Name-&-form
does not alight... There is no growth of fabrications... There is no production
of renewed becoming in the future. Where there is no production of renewed becoming
in the future, there is no future birth, aging, & death. That, I tell you,
has no sorrow, affliction, or despair.
Just as if there were a roofed house or a roofed hall having windows on the
north, the south, or the east. When the sun rises, and a ray has entered by
way of the window, where does it land?
On the western wall, lord.
And if there is no western wall...?
On the ground, lord.
And if there is no ground...?
On the water, lord.
And if there is no water...?
It does not land, lord.
In the same way, where there is no passion for nutriment of physical food...
consciousness does not land or grow... That, I tell you, has no sorrow, affliction,
or despair.
(Similarly with the other three kinds of nutriment.)
-- S.XII.64
§ 235.
Consciousness without feature,
without end,
luminous all around:
Here water, earth, fire, & wind have no footing.
Here long & short
coarse & fine
fair & foul
name & form
are, without remnant,
brought to an end.
From the cessation of [the activity of] consciousness,
each is here brought to an end.
-- D.11
§ 236.
Where water, earth, fire, & wind have no footing:
There the stars do not shine,
the sun is not visible,
the moon does not appear,
darkness is not found.
And when a sage, an honorable one,
through sagacity
has known [this] for himself,
then from form & formless,
from pleasure & pain,
he is freed.
-- UD.I.10
§ 237. Then Ven. Ananda, together with a group of monks, went to where
the Blessed One was staying in Palileyyaka, at the root of the Auspicious Sal
Tree, and on arrival, after bowing down to him, sat down to one side. As they
were sitting there, the Blessed One instructed, urged, roused, & encouraged
them with a talk on Dhamma.
Then this train of thought appeared in the awareness of one of the monks: 'Now
I wonder -- knowing in what way, seeing in what way, does one without delay
put an end to the effluents?'
The Blessed One, perceiving with his awareness the train of thought in the monk's
awareness, said to the monks, 'I have analyzed & taught you the Dhamma,
monks. I have analyzed & taught you the four frames of reference, the four
right exertions, the four bases of power, the five faculties, the five strengths,
the seven factors for awakening & the noble eightfold path... And yet still
there appears this train of thought in the awareness of one of the monks: "Now
I wonder -- knowing in what way, seeing in what way, does one without delay
put an end to the effluents?"
'Well then -- knowing in what way, seeing in what way, does one without delay
put an end to the effluents? There is the case where an uninstructed, run-of-the-mill
person... assumes form (the body) to be the self. That assumption is a fabrication.
Now what is the cause, what is the origination, what is the birth, what is the
coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill
person, touched by that which is felt born of contact with ignorance, craving
arises. That fabrication is born of that. And that fabrication is inconstant,
fabricated, dependently co-arisen. That craving... That feeling... That contact...
That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing
& seeing in this way that one without delay puts an end to the effluents.
'Or he doesn't assume form to be the self, but he assumes the self as possessing
form... form as in the self... self as in form... or feeling to be the self...
the self as possessing feeling... feeling as in the self... self as in feeling...
or perception to be the self... the self as possessing perception... perception
as in the self... self as in perception... or fabrications to be the self...
the self as possessing fabrications... fabrications as in the self... self as
in fabrications... or consciousness to be the self... the self as possessing
consciousness... consciousness as in the self... self as in consciousness.
'Now that assumption is a fabrication. What is the cause... of that fabrication?
To an uninstructed, run-of-the-mill person, touched by the feeling born of contact
with ignorance, craving arises. That fabrication is born of that. And that fabrication
is inconstant, fabricated, dependently co-arisen. That craving... That feeling...
That contact... That ignorance is inconstant, fabricated, dependently co-arisen.
It is by knowing & seeing in this way that one without delay puts an end
to the effluents.
'Or... he may have a view such as this: "This self is the same as the cosmos.
This I will be after death, constant, lasting, eternal, not subject to change."
This eternalist view is a fabrication... Or... he may have a view such as this:
"I would not be, neither would there be what is mine. I will not be, neither
will there be what is mine." This annihilationist view is a fabrication...
Or... he may be doubtful & uncertain, having come to no conclusion with
regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion
is a fabrication.
What is the cause... of that fabrication? To an uninstructed, run-of-the-mill
person, touched by what is felt born of contact with ignorance, craving arises.
That fabrication is born of that. And that fabrication is inconstant, fabricated,
dependently co-arisen. That craving... That feeling... That contact... That
ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing
& seeing in this way that one without delay puts an end to the effluents.
-- S.XXII.81
§ 238. The ending of the effluents is for one who knows & sees, I tell
you, not for one who does not know & does not see. For one who knows what
& sees what?...'Such is form, such its origination, such its disappearance.
Such is feeling... Such is perception... Such are fabrications... Such is consciousness,
such its origination, such its disappearance.' The ending of the effluents is
for one who knows in this way & sees in this way. [§§30; 149;
170; 173; 199-207]
The knowledge of ending in the presence of ending has its prerequisite, I tell
you. It is not without a prerequisite. And what is its prerequisite? Release...
Release has its prerequisite, I tell you. It is not without a prerequisite.
And what is its prerequisite? Dispassion... Disenchantment... Knowledge &
vision of things as they actually are present... Concentration... Pleasure...
Serenity... Rapture... Joy... Conviction... Stress... Birth... Becoming... Clinging...
Craving... Feeling... Contact... The six sense media... Name-&-form... Consciousness...
Fabrications... Fabrications have their prerequisite, I tell you. They are not
without a prerequisite. And what is their prerequisite? Ignorance...
Just as when the gods pour rain in heavy drops & crash thunder on the upper
mountains: The water, flowing down along the slopes, fills the mountain clefts
& rifts & gullies. When the mountain clefts & rifts & gullies
are full, they fill the little ponds. When the little ponds are full, they fill
the big lakes... the little rivers... the big rivers. When the big rivers are
full, they fill the great ocean. In the same way:
fabrications have ignorance as their prerequisite,
consciousness has fabrications as its prerequisite,
name-&-form has consciousness as their prerequisite,
the six sense media have name-&-form as their prerequisite,
contact has the six sense media as its prerequisite,
feeling has contact as its prerequisite,
craving has feeling as its prerequisite,
clinging has craving as its prerequisite,
becoming has clinging as its prerequisite,
birth has becoming as its prerequisite,
stress & suffering have birth as their prerequisite,
conviction has stress & suffering as its prerequisite,
joy has conviction as its prerequisite,
rapture has joy as its prerequisite,
serenity has rapture as its prerequisite,
pleasure has serenity as its prerequisite,
concentration has pleasure as its prerequisite,
knowledge & vision of things as they actually are present has concentration
as its prerequisite,
disenchantment has knowledge & vision of things as they actually are present
as its prerequisite,
dispassion has disenchantment as its prerequisite,
release has dispassion as its prerequisite,
knowledge of ending has release as its prerequisite.
-- S.XII.23