“monks, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding Dharmas not learned before from another.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding Dharmas not learned before from another.”
(Sattannampi buddhānaṃ evaṃ vitthāretabbo.)
(The text should be expanded in this way for each of the seven Buddhas.)
end of section [12.4 - SN 12.4 Vipassī: About Vipassī]❧
SN 12.5 Sikhī: Sikhī
5. Sikhīsutta
5. Sikhī
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.6 Vessabhū: Vessabhū
6. Vessabhūsutta
6. Vessabhū
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.7 Kakusandha: Kakusandha
7. Kakusandhasutta
7. Kakusandha
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.8 Koṇāgamana: Koṇāgamana
8. Koṇāgamanasutta
8. Koṇāgamana
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.9 Kassapa: Kassapa
9. Kassapasutta
9. Kassapa
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.10 Gotama: Gotama
10. Gotamasutta
10. Gotama
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death? When rebirth ceases, old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth? …
bhavo …
continued existence …
upādānaṃ …
grasping …
taṇhā …
craving …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.”
Dasamo.
end of section [12..1.. - SN 12 vagga 1 Buddha: The Buddhas]❧
When he said this, Venerable Moḷiyaphagguna said to the Buddha:
“ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti?
“But sir, who consumes the fuel for consciousness?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘āhāretī’ti ahaṃ na vadāmi.
“I don’t speak of one who consumes.
‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who consumes, then it would be fitting to ask
‘ko nu kho, bhante, āhāretī’ti?
who consumes.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.
‘Consciousness is a fuel for what?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti.
‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”
“Ko nu kho, bhante, phusatī”ti?
“But sir, who contacts?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘phusatī’ti ahaṃ na vadāmi.
“I don’t speak of one who contacts.
‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who contacts, then it would be fitting to ask
‘ko nu kho, bhante, phusatī’ti?
who contacts.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.14 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
“monks, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?
They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?
They understand these things, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena.
The world is for the most part shackled to attraction, grasping, and insisting.
Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’,
‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: this is one extreme.
‘Sabbaṃ natthī’ti ayaṃ dutiyo anto.
‘All doesn’t exist’: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce bhikkhu … pe …
If a monk teaches Dhamma for disenchantment regarding rebirth …
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic
Yet you say that there is such a thing as suffering.
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi.
Jānāmi khvāhaṃ, kassapa, dukkhaṃ;
And you say that you do know suffering,
passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi.
and you do see suffering.
Ācikkhatu ca me, bhante, bhagavā dukkhaṃ.
Sir, explain suffering to me!
Desetu ca me, bhante, bhagavā dukkhan”ti.
Teach me about suffering!”
“‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti.
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism.
Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism.
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mayā puggalavemattatā viditā”ti.
However, I have recognized individual differences.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā kassapo arahataṃ ahosīti.
And Venerable Kassapa became one of the perfected.
end of section [12.17 - SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic]❧
“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this.
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this.
Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti?
What, then, is the difference between the foolish and the astute?”
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.
“For a fool hindered by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving.
The fool has not completed the spiritual journey for the complete ending of suffering.
Tasmā bālo kāyassa bhedā kāyūpago hoti,
Therefore, when their body breaks up, the fool is reborn in another body.
so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Na parimuccati dukkhasmāti vadāmi.
They’re not freed from suffering, I say.
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.
For an astute person hindered by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’.
‘Rebirth is a condition for old age and death.’
Bhavapaccayā, bhikkhave, jāti … pe …
Continued existence is a condition for rebirth …
upādānapaccayā, bhikkhave, bhavo …
Grasping is a condition for continued existence …
taṇhāpaccayā, bhikkhave, upādānaṃ …
Craving is a condition for grasping …
vedanāpaccayā, bhikkhave, taṇhā …
Feeling is a condition for craving …
phassapaccayā, bhikkhave, vedanā …
Contact is a condition for feeling …
saḷāyatanapaccayā, bhikkhave, phasso …
The six sense fields are a condition for contact …
nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ …
Name and form are conditions for the six sense fields …
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘avijjāpaccayā, bhikkhave, saṅkhārā’.
‘Ignorance is a condition for co-doings.’
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—
So the fact that this is real, not unreal, not otherwise; the specific conditionality of it:
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
These are called the dependently originated dharma.
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati:
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are, it’s impossible for them to turn back to the past, thinking:
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti;
‘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? After being what, what did I become in the past?’
aparantaṃ vā upadhāvissati:
Or to turn forward to the future, thinking:
‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti;
‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Just this much is quite enough for someone who has gone forth out of faith from a good family to rouse up their energy.
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
What does the ascetic Gotama say about this? How does he explain it?
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Reverends, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by another, that’s also conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. …
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Some of them declare that pleasure and pain arise by chance, not made by oneself or another.
Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī,
What does the Buddha say about this? How does he explain it?
kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Reverend, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
I have said that pleasure and pain are dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
By oneself one instigates the co-activity that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Or else one unconsciously instigates the co-activity …
Imesu, ānanda, dhammesu avijjā anupatitā.
Ignorance is included in all these things.
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
Khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.
There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.”
There are some who declare that suffering arises by chance, not made by oneself or another.
Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Upavāṇa, I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.28 - SN 12.28 Bhikkhu: A monk]❧
SN 12.29 Samaṇabrāhmaṇa: Ascetics and Brahmins
29. Samaṇabrāhmaṇasutta
29. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ na parijānanti, jarāmaraṇasamudayaṃ na parijānanti, jarāmaraṇanirodhaṃ na parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti, jātiṃ na parijānanti … pe …
“There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre …
They don’t completely understand co-doings,
saṅkhārasamudayaṃ …
their origin,
saṅkhāranirodhaṃ …
their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti.
and the practice that leads to their cessation.
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ parijānanti, jarāmaraṇasamudayaṃ parijānanti, jarāmaraṇanirodhaṃ parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti, jātiṃ parijānanti … pe …
There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth …
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.30 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
30. Dutiyasamaṇabrāhmaṇasutta
30. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati.
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended co-doings.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati.
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi:
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”?’
‘Because of an inner release with the ending of all grasping, I live rememberfully so that defilements don’t defile me and I don’t look down on myself.’
“monk, Sāriputta has clearly comprehended the dharma of the Dharmas, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”
Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya … pe …
Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death.
Knowledge of co-doings, knowledge of the origin of co-doings, knowledge of the cessation of co-doings, and knowledge of the practice that leads to the cessation of co-doings.
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.
A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
Whatever ascetics and brahmins in the past directly knew co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Whatever ascetics and brahmins in the future will directly know co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.33 - SN 12.33 Ñāṇavatthu: Grounds for Knowledge]❧
SN 12.34 Dutiyañāṇavatthu: Grounds for Knowledge (2nd)
Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
Also regarding the past: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
Also regarding the future: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
When this was said, one of the monks asked the Buddha:
“‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti?
“What are old age and death, sir, and who do they belong to?”
‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’”ti.
‘Rebirth is a condition for old age and death.’”
“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti?
“What is rebirth, sir, and who does it belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘bhavapaccayā jātī’”ti.
‘Continued existence is a condition for rebirth.’”
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti?
“What is continued existence, sir, and who is it for?”
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘upādānapaccayā bhavo’ti … pe …
‘Grasping is a condition for continued existence.’ …
‘taṇhāpaccayā upādānanti …
‘Craving is a condition for grasping.’ …
vedanāpaccayā taṇhāti …
‘Feeling is a condition for craving.’ …
phassapaccayā vedanāti …
‘Contact is a condition for feeling.’ …
saḷāyatanapaccayā phassoti …
‘The six sense fields are conditions for contact.’ …
nāmarūpapaccayā saḷāyatananti …
‘Name and form are conditions for the six sense fields.’ …
viññāṇapaccayā nāmarūpanti …
‘Consciousness is a condition for name and form.’ …
saṅkhārapaccayā viññāṇan’”ti.
‘co-doings are a condition for consciousness.’”
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?
“What are co-doings, sir, and who do they belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
That is how this entire mass of suffering originates.
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
monks, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’ti.
‘Rebirth is a condition for old age and death.’
Katamā jāti … pe …
‘What is rebirth …’
katamo bhavo …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ …
‘What is consciousness …’
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures.
Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.
Anyone who commits sexual misconduct creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.
Anyone who lies creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti. (5)
These are the five dangers and threats they have quelled.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
❧
SN 12.42 Dutiyapañcaverabhaya: Dangers and Threats (2nd)
“monks, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi … pe … avinipātadhammo niyato sambodhiparāyano’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, bhikkhave, pāṇātipātī … pe …
Killing living creatures …
yaṃ, bhikkhave, adinnādāyī …
stealing …
yaṃ, bhikkhave, kāmesumicchācārī …
sexual misconduct …
yaṃ, bhikkhave, musāvādī …
lying …
yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī … pe …
taking alcoholic drinks that cause negligence …
imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
When what doesn’t exist do co-doings not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”
amatadvāraṃ āhacca tiṭṭhati itipī”ti.
❧
SN 12.50 Dutiyaariyasāvaka: A Noble Disciple (2nd)
‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do co-doings come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists, co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti … pe …
When what doesn’t exist do co-doings not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..5.. - SN 12 vagga 5 Gahapati: Householders]❧
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.
Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.
When ignorance exists, co-doings come to be. When ignorance does not exist, co-doings don’t come to be.’
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand co-doings, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
If they make an imperturbable co-activity, their consciousness enters an imperturbable realm.
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti.
When a monk has given up ignorance and given rise to knowledge, they don’t make a good co-activity, a bad co-activity, or an imperturbable co-activity.
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;
Not choosing or intending, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya.
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.
Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ.
Its heat would dissipate right there, and the shards would be left behind.
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti?
Would a monk who has ended the defilements still make good co-doings, bad co-doings, or imperturbable co-doings?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti?
“And when there are no co-doings at all, with the cessation of co-doings, would consciousness still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti?
“And when there’s no consciousness at all, would name and form still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti?
“And when there are no name and form at all, would the six sense fields still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?
“And when there are no six sense fields at all, would contact still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?
“And when there’s no contact at all, would feeling still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“And when there’s no feeling at all, would craving still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
“And when there’s no craving at all, would grasping still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.
“And when there’s no grasping at all, would continued existence still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?
“And when there’s no continued existence at all, would rebirth still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?
“And when there’s no rebirth at all, would old age and death still be found?”
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya … pe …
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
nadiyā vā sīghasotāya pavāheyya.
They’d cut the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
nadiyā vā sīghasotāya pavāheyya.
They’d cut the sapling apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
It is because of not understanding and not comprehending this Dharma that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo … pe …
Grasping is a condition for continued existence. …
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya.
Then they’d split the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati, jarāmaraṇaṃ na hoti;
‘When what doesn’t exist is there no old age and death?
kissa nirodhā jarāmaraṇanirodho’ti?
When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati, jarāmaraṇaṃ na hoti;
‘When rebirth doesn’t exist there is no old age and death.
jātinirodhā jarāmaraṇanirodho’ti.
When rebirth ceases old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth …
bhavo na hoti …
continued existence …
upādānaṃ na hoti …
grasping …
taṇhā na hoti …
craving …
vedanā na hoti …
feeling …
phasso na hoti …
contact …
saḷāyatanaṃ na hoti …
six sense fields …
nāmarūpaṃ na hoti.
name and form?
Kissa nirodhā nāmarūpanirodho’ti?
When what ceases do name and form cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho asati, nāmarūpaṃ na hoti;
‘When consciousness doesn’t exist name and form don’t come to be.
viññāṇanirodhā nāmarūpanirodho’ti.
When consciousness ceases name and form cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati viññāṇaṃ na hoti;
‘When what doesn’t exist is there no consciousness?
kissa nirodhā viññāṇanirodho’ti?
When what ceases does consciousness cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho asati, viññāṇaṃ na hoti;
‘When name and form don’t exist, there is no consciousness.
nāmarūpanirodhā viññāṇanirodho’ti.
When name and form cease, consciousness ceases.’
Tassa mayhaṃ, bhikkhave, etadahosi—
Then it occurred to me:
adhigato kho myāyaṃ maggo bodhāya yadidaṃ—
I have discovered the path to awakening. That is:
nāmarūpanirodhā viññāṇanirodho;
When name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …
When the six sense fields cease, contact ceases. …
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya:
Then that person would inform a king or their minister:
Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”
end of section [12.65 - SN 12.65 Nagara: The City]❧
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti.
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhesuṃ.
Their craving grew.
Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ.
As their craving grew, their attachments grew.
Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ.
As their attachments grew, their suffering grew.
Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhissanti.
Their craving will grow.
Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti.
As their craving grows, their attachments will grow.
Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti.
As their attachments grow, their suffering will grow.
Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhenti.
Their craving grows.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ … pe …
There will be ascetics and brahmins in the future …
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”
end of section [12.66 - SN 12.66 Sammasa: Self-examination]❧
SN 12.67 Naḷakalāpī: Bundles of Reeds
67. Naḷakalāpīsutta
67. Bundles of Reeds
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ.
“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca jātipaccayā jarāmaraṇan”ti.
Rather, rebirth is a condition for old age and death.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti.
“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca bhavapaccayā jātī”ti.
Rather, continued existence is a condition for rebirth.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkato bhavo … pe …
“Well, Reverend Sāriputta, is continued existence made by oneself? …” …
“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ.
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan”ti.
Rather, consciousness is a condition for name and form.”
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan”ti.
Rather, name and form are conditions for consciousness.”
‘na khvāvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpaṃ.
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan’ti.
Rather, consciousness is a condition for name and form.’
Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:
But I also understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan’ti.
Rather, name and form are conditions for consciousness.’
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce …
If a monk teaches Dhamma for disenchantment regarding rebirth …
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
end of section [12.67 - SN 12.67 Naḷakalāpī: Bundles of Reeds]❧
SN 12.68 Kosambi: At Kosambī
68. Kosambisutta
68. At Kosambī
Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme.
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavapaccayā jātīti … pe …
continued existence is a condition for rebirth …
upādānapaccayā bhavoti …
grasping is a condition for continued existence …
taṇhāpaccayā upādānanti …
craving is a condition for grasping …
vedanāpaccayā taṇhāti …
feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodhā jātinirodhoti … pe …
when continued existence ceases, rebirth ceases …
upādānanirodhā bhavanirodhoti …
when grasping ceases, continued existence ceases …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …
when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …
when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …
when name and form cease, the six sense fields cease …
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti?
“Then Venerable Musila is a perfected one, with defilements ended.”
“Reverend Nārada, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti?
“Then Venerable Nārada is a perfected one, with defilements ended.”
“monks, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.
In the same way, when ignorance surges it makes co-doings surge. When co-doings surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.
When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.
In the same way, when ignorance recedes it makes co-doings recede. When co-doings recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, alms-food, lodgings, and medicines and supplies for the sick.
And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, alms-food, lodgings, and medicines and supplies for the sick.
But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
In this way we too will be honored, respected, esteemed, revered, and venerated. And we’ll receive robes, alms-food, lodgings, and medicines and supplies for the sick.”
“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Assosi kho āyasmā susimo:
Venerable Susīma heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā:
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind undistractify-&-lucidifyd in samādhi as ‘mind undistractify-&-lucidifyd in samādhi’, and mind not undistractify-&-lucidifyd in samādhi as ‘mind not undistractify-&-lucidifyd in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”
“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā … pe …
You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?
Susīma, do you see that rebirth is a condition for old age and death?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?
“Do you see that continued existence is a condition for rebirth?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Do you see that grasping is a condition for continued existence?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Do you see that craving is a condition for grasping?”
“Evaṃ, bhante”.
“Yes, sir.”
“Vedanāpaccayā taṇhāti …
“Do you see that feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained Dharma and Training.
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
end of section [12..7.. - SN 12 vagga 7 Mahā: The Great Chapter]❧
+
§ – SN 12 vagga 8 Samaṇabrāhmaṇa: Ascetics and Brahmins
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti … pe … paṭipadaṃ pajānanti,
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”
(Suttanto eko.) (82:353)
(Sabbesaṃ peyyālo evaṃ vitthāretabbo.)
(All the abbreviated texts should be expanded in full.)
Saṃyutta Nikāya 12
Linked Discourses 12
9. Antarapeyyāla
9. Incorporated Abbreviation Series
83–92. Dutiyasatthusuttādidasaka
83–92. The Teacher (2nd)
“Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (83:354)
“monks, one who does not truly know or see rebirth …
“Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (84:355)
continued existence …
“Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (85:356)
grasping …
“Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (86:357)
craving …
“Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (87:358)
feeling …
“Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (88:359)
contact …
“Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (89:360)
the six sense fields …
“Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (90:361)
name and form …
“Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (91:362)
