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2. The Great Discourse on Causation Dependent Origination 95. Thus have I heard: On one occasion the Blessed One was dwelling among the Kurus, at Kammāsadhamma, a market town of the Kurus. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir! It is amazing, venerable sir! How profound this dependent origination is, venerable sir, and how profound its appearance, yet to me it seems as clear as clear can be!” “Do not say so, Ānanda, do not say so, Ānanda. Profound this dependent origination is, Ānanda, and profound its appearance. It is because of not understanding, not penetrating this Dhamma, Ānanda, that this generation has become entangled like a tangled skein of thread, like a tangled ball of string, like muñja grass and pabbaja reeds, and cannot pass beyond the lower realms, the bad destinations, the downfall, the cycle of rebirth. 96. “‘Is there old age and death conditioned by this?’ If asked thus, Ānanda, one should say: ‘There is.’ If one should say: ‘Conditioned by what is old age and death?’ then one should say: ‘Old age and death are conditioned by birth.’ “‘Is there birth conditioned by this?’ If asked thus, Ānanda, one should say: ‘There is.’ If one should say: ‘Conditioned by what is birth?’ then one should say: ‘Birth is conditioned by becoming.’ “‘Is there becoming conditioned by this?’ If asked thus, Ānanda, one should say: ‘There is.’ If one should say: ‘Conditioned by what is becoming?’ then one should say: ‘Becoming is conditioned by clinging.’ “‘Is there clinging conditioned by this?’ If asked thus, Ānanda, one should say: ‘There is.’ If one should say: ‘Conditioned by what is clinging?’ then one should say: ‘Clinging is conditioned by craving.’ “‘Is there craving conditioned by this?’ If asked thus, Ānanda, one should say: ‘There is.’ If one should say: ‘Conditioned by what is craving?’ then one should say: ‘Feeling "Feeling is the condition for craving," it should be said. If asked, Ananda, "Is there a condition for feeling?" one should say, "Yes, there is." If one should say, "What is the condition for feeling?" one should say, "Contact is the condition for feeling." If asked, Ananda, "Is there a condition for contact?" one should say, "Yes, there is." If one should say, "What is the condition for contact?" one should say, "Name-and-form is the condition for contact." If asked, Ananda, "Is there a condition for name-and-form?" one should say, "Yes, there is." If one should say, "What is the condition for name-and-form?" one should say, "Consciousness is the condition for name-and-form." If asked, Ananda, "Is there a condition for consciousness?" one should say, "Yes, there is." If one should say, "What is the condition for consciousness?" one should say, "Name-and-form is the condition for consciousness." 97. Thus, Ananda, name-and-form is the condition for consciousness, consciousness is the condition for name-and-form, name-and-form is the condition for contact, contact is the condition for feeling, feeling is the condition for craving, craving is the condition for clinging, clinging is the condition for becoming, becoming is the condition for birth, birth is the condition for aging-and-death, sorrow, lamentation, pain, displeasure, and despair. Thus arises this entire mass of suffering. 98. "Birth is the condition for aging-and-death"— this, Ananda, has been said. And by this method, Ananda, it should be understood how birth is the condition for aging-and-death. For if, Ananda, there were no birth at all, in any way, for anyone, of anything— that is to say, for gods, as gods; for gandhabbas, as gandhabbas; for yakkhas, as yakkhas; for spirits, as spirits; for humans, as humans; for quadrupeds, as quadrupeds; for birds, as birds; for reptiles, as reptiles— if for these various beings, Ananda, there were no birth into that state. All... If there were no birth, with the cessation of birth, would old age and death be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for old age and death, namely, birth.” “‘Birth is conditioned by existence’— thus it has been said. And Ānanda, by this method it should be understood how birth is conditioned by existence. If, Ānanda, existence were not to be at all, in any way, for anyone, in anything— that is, sensual existence, or form existence, or formless existence— if existence were entirely absent, with the cessation of existence, would birth be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for birth, namely, existence.” “‘Existence is conditioned by clinging’— thus it has been said. And Ānanda, by this method it should be understood how existence is conditioned by clinging. If, Ānanda, clinging were not to be at all, in any way, for anyone, in anything— that is, clinging to sensuality, or clinging to views, or clinging to rites and rituals, or clinging to a doctrine of self— if clinging were entirely absent, with the cessation of clinging, would existence be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for existence, namely, clinging.” “‘Clinging is conditioned by craving’— thus it has been said. And Ānanda, by this method it should be understood how clinging is conditioned by craving. If, Ānanda, craving were not to be at all, in any way, for anyone, in anything— that is, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena— if craving were entirely absent, with the cessation of craving, would clinging be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for clinging, namely, craving.” 'Conditioned by feeling is craving'— thus it has been said. Ananda, by this method too it should be understood how conditioned by feeling is craving. For if, Ananda, feeling were not to exist in any way, in any respect, for anyone, anywhere, that is, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact, with the complete absence of feeling, with the cessation of feeling, would craving be discerned? "No, venerable sir." Therefore, Ananda, this is the cause, this is the origin, this is the arising, this is the condition for craving, namely, feeling. Thus, Ananda, conditioned by feeling is craving; conditioned by craving is seeking; conditioned by seeking is gain; conditioned by gain is decision; conditioned by decision is desire-passion; conditioned by desire-passion is clinging; conditioned by clinging is possessiveness; conditioned by possessiveness is avarice; conditioned by avarice is guarding. Due to guarding, taking up sticks, taking up weapons, quarrels, disputes, arguments, strife, slander, false speech, and many other evil unwholesome states arise. 'Due to guarding, taking up sticks, taking up weapons, quarrels, disputes, arguments, strife, slander, false speech, and many other evil unwholesome states arise'— thus it has been said. Ananda, by this method too it should be understood how due to guarding, taking up sticks, taking up weapons, quarrels, disputes, arguments, strife, slander, false speech, and many other evil unwholesome states arise. For if, Ananda, guarding were not to exist in any way, in any respect, for anyone, anywhere, with the complete absence of guarding, with the cessation of guarding, would taking up sticks, taking up weapons, quarrels, disputes, arguments, strife, slander, false speech, and many other evil unwholesome states arise? "No, venerable sir." Therefore, Ananda, this is the cause, this is the origin, this is the source, this is the condition for the arising of taking sticks, taking weapons, quarrels, strife, disputes, accusations, slander, false speech, and many other evil, unwholesome states: namely, protection. 105. “‘Protection arises dependent on stinginess’— so it has been said. Now, Ananda, by this method too it should be understood how protection arises dependent on stinginess. If, Ananda, there were no stinginess at all, in any way, for anyone, regarding anything, with stinginess entirely absent, with the cessation of stinginess, would protection be discerned?” “No, venerable sir.” “Therefore, Ananda, this is the cause, this is the origin, this is the source, this is the condition for protection: namely, stinginess.” 106. “‘Stinginess arises dependent on possession’— so it has been said. Now, Ananda, by this method too it should be understood how stinginess arises dependent on possession. If, Ananda, there were no possession at all, in any way, for anyone, regarding anything, with possession entirely absent, with the cessation of possession, would stinginess be discerned?” “No, venerable sir.” “Therefore, Ananda, this is the cause, this is the origin, this is the source, this is the condition for stinginess: namely, possession.” 107. “‘Possession arises dependent on clinging’— so it has been said. Now, Ananda, by this method too it should be understood how possession arises dependent on clinging. If, Ananda, there were no clinging at all, in any way, for anyone, regarding anything, with clinging entirely absent, with the cessation of clinging, would possession be discerned?” “No, venerable sir.” “Therefore, Ananda, this is the cause, this is the origin, this is the source, this is the condition for possession: namely, clinging.” 108. “‘Clinging arises dependent on desire-passion’— so it has been said. Now, Ananda, by this method too by this method it should be understood, how, dependent on desire-and-lust, there is clinging.