At Sāvatthi. “Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathāgata claims the place of the chief bull of the herd, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel thus: ‘Such is form, such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such their passing away; such is consciousness, such its origin, such its passing away. Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness... Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness... Such is the cessation of this whole mass of suffering.’”
At Sāvatthi. “Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathāgata claims the place of the chief bull of the herd, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel thus: ‘Such is form … (as in §21) … Such is the cessation of this whole mass of suffering.’
“Bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork. When, Bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork, this is enough for a clansman who has gone forth out of faith to arouse his energy thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion.’
“Bhikkhus, the lazy person dwells in suffering, soiled by evil unwholesome states, and great is the personal good that he neglects. But the energetic person dwells happily, secluded from evil unwholesome states, and great is the personal good that he achieves. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. Bhikkhus, this holy life is a beverage of cream; the Teacher is present. Therefore, Bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yetunachieved, for the realization of the as-yet-unrealized, [with the thought]: ‘In such a way this going forth of ours will not be barren, but fruitful and fertile; and when we use the robes, almsfood, lodgings, and medicinal requisites [offered to us by others], these services they provide for us will be of great fruit and benefit to them.’ Thus, Bhikkhus, should you train yourselves.
“Considering your own good, Bhikkhus, it is enough to strive for the goal with diligence; considering the good of others, it is enough to strive for the goal with diligence; considering the good of both, it is enough to strive for the goal with diligence.”
At Sāvatthi. “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, for one who sees what, does the destruction of the taints come about? ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.
“I say, Bhikkhus, that the knowledge of destruction in regard to destruction has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge of destruction? It should be said: liberation.
“I say, Bhikkhus, that liberation too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for liberation? It should be said: dispassion.
“I say, Bhikkhus, that dispassion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for dispassion? It should be said: revulsion.
“I say, Bhikkhus, that revulsion too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for revulsion? It should be said: the knowledge and vision of things as they really are.
“I say, Bhikkhus, that the knowledge and vision of things as they really are too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for the knowledge and vision of things as they really are? It should be said: concentration.
“I say, Bhikkhus, that concentration too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for concentration? It should be said: happiness.
“I say, Bhikkhus, that happiness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for happiness? It should be said: tranquillity.
“I say, Bhikkhus, that tranquillity too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for tranquillity? It should be said: rapture.
“I say, Bhikkhus, that rapture too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for rapture? It should be said: gladness.
“I say, Bhikkhus, that gladness too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for gladness? It should be said: faith.
“I say, Bhikkhus, that faith too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for faith? It should be said: suffering.
“I say, Bhikkhus, that suffering too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for suffering? It should be said: birth.
“I say, Bhikkhus, that birth too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for birth? It should be said: existence.
“I say, Bhikkhus, that existence too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for existence? It should be said: clinging.
“I say, Bhikkhus, that clinging too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for clinging? It should be said: craving.
“I say, Bhikkhus, that craving too has a proximate cause; it does not lack a proximate cause. And what is the proximate cause for craving? It should be said: feeling.
“For feeling, it should be said: contact. For contact: the six sense bases. For the six sense bases: name-and-form. For name-andform: consciousness. For consciousness: volitional formations.
“I say, Bhikkhus, that volitional formations too have a proximate cause; they do not lack a proximate cause. And what is the proximate cause for volitional formations? It should be said: ignorance.
“Thus, Bhikkhus, with ignorance as proximate cause, volitional formations [come to be]; with volitional formations as proximate cause, consciousness; with consciousness as proximate cause, name-and-form; with name-and-form as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; with the knowledge and vision of things as they really are as proximate cause, revulsion; with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, the knowledge of destruction.
“Just as, Bhikkhus, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being full fill up the pools; these being full fill up the lakes; these being full fill up the streams; these being full fill up the rivers; and these being full fill up the great ocean; so too, with ignorance as proximate cause, volitional formations [come to be]; with volitional formations as proximate cause, consciousness … with liberation as proximate cause, the knowledge of destruction.”
24 (4) Wanderers of Other Sects
At Rājagaha in the Bamboo Grove.
(i)
Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and robe, entered Rājagaha for alms. Then it occurred to him: “It is still too early to walk for alms in Rājagaha. Let me go to the park of the wanderers of other sects.”
Then the Venerable Sāriputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:
“Friend Sāriputta, some ascetics and brahmins, proponents of kamma, maintain that suffering is created by oneself; some ascetics and brahmins, proponents of kamma, maintain that suffering is created by another; some ascetics and brahmins, proponents of kamma, maintain that suffering is created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that suffering has arisen fortuitously, being created neither by oneself nor by another. Now, friend Sāriputta, what does the ascetic Gotama say about this? What does he teach? How should we answer if we are to state what has been said by the ascetic Gotama and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?”
“Friends, the Blessed One has said that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by the Blessed One and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.
“Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself, that is conditioned by contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, that too is conditioned by contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, that too is conditioned by contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is conditioned by contact.
“Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created both by oneself and by another, it is impossible that they will experience [anything] without contact. Also, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact.”
(ii)
The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the wanderers of other sects. Then, when he had walked for alms in Rājagaha and had returned from the alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One the entire conversation between the Venerable Sāriputta and those wanderers of other sects. [The Blessed One said:]
“Good, good, Ānanda! Anyone answering rightly would answer just as Sāriputta has done. I have said, Ānanda, that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.
“Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself … … and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, that too is conditioned by contact.
“Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that suffering is created by oneself … and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another, it is impossible that they will experience [anything] without contact. “On one occasion, Ānanda, I was dwelling right here in Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary. Then, in the morning, I dressed and, taking bowl and robe, I entered Rājagaha for alms. Then it occurred to me: ‘It is still too early to walk for alms in Rājagaha. Let me go to the park of the wanderers of other sects.’ Then I went to the park of the wanderers of other sects. I exchanged greetings with those wanderers and, when we had concluded our greetings and cordial talk, I sat down to one side. The wanderers then said to me as I was sitting to one side: … (the wanderers ask exactly the same question as they had asked Sāriputta and receive an identical reply) … it is impossible that they will experience [anything] without contact.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How the entire meaning can be stated by a single phrase! Can this same meaning be stated in detail in a way that is deep and deep in implications?”
“Well then, Ānanda, clear up that same matter yourself.” “Venerable sir, if they were to ask me: ‘Friend Ānanda, what is the source of aging-and-death, what is its origin, from what is it born and produced?’ — being asked thus, I would answer thus: ‘Friends, aging-and-death has birth as its source, birth as its origin; it is born and produced from birth.’ Being asked thus, I would answer in such a way.
“Venerable sir, if they were to ask me: ‘Friend Ānanda, what is the source of birth, what is its origin, from what is it born and produced?’ — being asked thus, I would answer thus: ‘Friends, birth has existence as its source, existence as its origin; it is born and produced from existence... Existence has clinging as its source … Clinging has craving as its source … Craving has feeling as its source … Feeling has contact as its source … Contact has the six sense bases as its source, the six sense bases as its origin; it is born and produced from the six sense bases. But with the remainderless fading away and cessation of the six bases for contact comes cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, agingand-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.’ Being asked thus, venerable sir, I would answer in such a way.”
At Sāvatthi.
(i)
Then, in the evening, the Venerable Bhūmija emerged from seclusion and approached the Venerable Sāriputta. He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“Friend Sāriputta, some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by oneself; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another. Now, friend Sāriputta, what does the Blessed One say about this? What does he teach? How should we answer if we are to state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?”
“Friend, the Blessed One has said that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by the Blessed One and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.
“Therein, friend, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and those who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another — in each case that is conditioned by contact.
“Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and those who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another — in each case it is impossible that they will experience [anything] without contact.”
(ii)
The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the Venerable Bhūmija. He then approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One the entire conversation between the Venerable Sāriputta and the Venerable Bhūmija. [The Blessed One said:]
“Good, good, Ānanda! Anyone answering rightly would answer just as Sāriputta has done. I have said, Ānanda, that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.
“Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself … and those who maintain that pleasure and pain have arisen fortuitously … in each case that is conditioned by contact.
“Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself … and those who maintain that pleasure and pain have arisen fortuitously … in each case it is impossible that they will experience [anything] without contact.
(iii)
“Ānanda, when there is the body, because of bodily volition pleasure and pain arise internally; when there is speech, because of verbal volition pleasure and pain arise internally; when there is the mind, because of mental volition pleasure and pain arise internally — and with ignorance as condition.
“Either on one’s own initiative, Ānanda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that bodily volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that bodily volitional formation conditioned by which pleasure and pain arise internally.
“Either on one’s own initiative, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that verbal volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that verbal volitional formation conditioned by which pleasure and pain arise internally.
“Either on one’s own initiative, Ānanda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that mental volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that mental volitional formation conditioned by which pleasure and pain arise internally.
“Ignorance is comprised within these states. But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise internally; that speech does not exist conditioned by which that pleasure and pain arise internally; that mind does not exist conditioned by which that pleasure and pain arise internally. That field does not exist, that site does not exist, that base does not exist, that foundation does not exist conditioned by which that pleasure and pain arise internally.”
At Sāvatthi. Then the Venerable Upavāṇa approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, some ascetics and brahmins maintain that suffering is created by oneself; some ascetics and brahmins maintain that suffering is created by another; some ascetics and brahmins maintain that suffering is created both by oneself and by another; some ascetics and brahmins maintain that suffering has arisen fortuitously, being created neither by oneself nor by another. Now, venerable sir, what does the Blessed One say about this? What does he teach? How should we answer if we are to state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?”
“Upavāṇa, I have said that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.
“Therein, Upavāṇa, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another — in each case that is conditioned by contact.
“Therein, Upavāṇa, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another — in each case it is impossible that they will experience [anything] without contact.”
At Sāvatthi. “Bhikkhus, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness … Such is the origin of this whole mass of suffering. “And what, Bhikkhus, is aging-and-death? The aging of the various beings … (as in §2) … thus this aging and this death are together called aging-and-death. With the arising of birth there is the arising of aging-and-death; with the cessation of birth there is the cessation of aging-and-death. Just this Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“And what, Bhikkhus, is birth?… existence?… clinging?… … craving?… feeling?… contact?… the six sense bases?… nameand-form?… consciousness?… volitional formations? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. With the arising of ignorance there is the arising of volitional formations. With the cessation of ignorance there is the cessation of volitional formations. Just this Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.
“When, Bhikkhus, a noble disciple thus understands the condition; thus understands the origin of the condition; thus understands the cessation of the condition; thus understands the way leading to the cessation of the condition, he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee’s knowledge, a trainee’s true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.”
At Sāvatthi. “Herein, Bhikkhus, a Bhikkhu understands agingand-death, its origin, its cessation, and the way leading to its cessation. He understands birth … existence … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional formations, their origin, their cessation, and the way leading to their cessation.
“And what, Bhikkhus, is aging-and-death?… (as in preceding sutta) … Just this Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.
“When, Bhikkhus, a Bhikkhu thus understands aging-anddeath, its origin, its cessation, and the way leading to its cessation; when he thus understands birth … existence … clinging … craving … feeling … contact … the six sense bases … name-andform … consciousness … volitional formations, their origin, their cessation, and the way leading to their cessation, he is then called a Bhikkhu who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee’s knowledge, a trainee’s true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.”
29 (9) Ascetics and Brahmins (1)
At Sāvatthi. “Bhikkhus, those ascetics or brahmins who do not fully understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who do not fully understand birth … existence … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional formations, their origin, their cessation, and the way leading to their cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, Bhikkhus, those ascetics and brahmins who fully understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who fully understand birth … volitional formations, their origin, their cessation, and the way leading to their cessation: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
30 (10) Ascetics and Brahmins (2)
At Sāvatthi. “Bhikkhus, as to those ascetics or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is impossible that they will abide having transcended aging-and-death. As to those ascetics and brahmins who do not understand birth … existence … clinging … craving … feeling … contact … the six sense bases … name-andform … consciousness … volitional formations, their origin, their cessation, and the way leading to their cessation: it is impossible that they will abide having transcended volitional formations.
“But, Bhikkhus, as to those ascetics or brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation: it is possible that they will abide having transcended aging-and-death. As to those ascetics and brahmins who understand birth … volitional formations, their origin, their cessation, and the way leading to their cessation: it is possible that they will abide having transcended volitional formations.”