English
With the cessation of craving, there is the cessation of clinging... Thus, there is the cessation of this entire mass of suffering." The Second. 3. The Fetters Discourse 53. Dwelling at Savatthi... "Monks, when one dwells contemplating the gratification in things that lead to fetters, craving grows. From craving as a condition, comes clinging; from clinging as a condition, comes becoming; from becoming as a condition, comes birth; from birth as a condition, come old age and death, sorrow, lamentation, pain, displeasure, and despair. Thus, there is the origination of this entire mass of suffering." "Just as, monks, an oil lamp might burn, dependent on oil and a wick. If a man were to pour oil and trim the wick from time to time. Then, monks, that oil lamp, with that sustenance and that fuel, would burn for a long time, for a long period. In the same way, monks, when one dwells contemplating the gratification in things that lead to fetters, craving grows. From craving as a condition, comes clinging; from clinging as a condition, comes becoming; from becoming as a condition, comes birth; from birth as a condition, come old age and death, sorrow, lamentation, pain, displeasure, and despair. Thus, there is the origination of this entire mass of suffering." the aggregate of suffering arises. "Monks, when one dwells contemplating the danger in things that lead to fetters, craving ceases. With the cessation of craving, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming; with the cessation of becoming, there is the cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus, there is the cessation of this entire aggregate of suffering. "Just as, monks, a lamp burns dependent on oil and a wick. If a man does not pour oil from time to time, nor trim the wick, then, monks, that lamp, from the exhaustion of its former fuel and from not being supplied with other fuel, without sustenance, would be extinguished. Even so, monks, when one dwells contemplating the danger in things that lead to fetters, craving ceases. With the cessation of craving, there is the cessation of clinging… Thus, there is the cessation of this entire aggregate of suffering." The third. 4. The Second Discourse on Fetters 54. Dwelling at Sāvatthī… "Just as, monks, a lamp burns dependent on oil and a wick. If a man pours oil from time to time and trims the wick, then, monks, that lamp, with that sustenance and that fuel, would burn for a long, extended period. Even so, monks, when one dwells contemplating the gratification in things that lead to fetters, craving increases. With craving as condition, there is clinging… Thus, there is the arising of this entire aggregate of suffering." "Just as, monks, a lamp burns dependent on oil and a wick. If a man does not pour oil from time to time, nor trim the wick, then, monks, that lamp, from the exhaustion of its former fuel and from not being supplied with other fuel, without sustenance, would be extinguished. Even so, monks, when one dwells contemplating the danger in things that lead to fetters, craving ceases. With the cessation of craving, there is the cessation of clinging… …and so forth… this is how the cessation of this entire mass of suffering comes to be. The Fourth. 5. The Great Tree Discourse 55. Dwelling at Sāvatthī…and so forth… “When, monks, one dwells contemplating gratification in things to which one clings, craving grows. With craving as condition, clinging; with clinging as condition, becoming…and so forth… this is how the origination of this entire mass of suffering comes to be.” “Just as, monks, a great tree. Whatever roots it has, those that go downwards, and those that go across, all of them draw sap upwards. Thus, monks, that great tree, nourished by that, clinging to that, would stand for a long, long time. Even so, monks, when one dwells contemplating gratification in things to which one clings, craving grows. With craving as condition, clinging…and so forth… this is how the origination of this entire mass of suffering comes to be.” “When, monks, one dwells contemplating danger in things to which one clings, craving ceases. With the cessation of craving, the cessation of clinging; with the cessation of clinging, the cessation of becoming…and so forth… this is how the cessation of this entire mass of suffering comes to be.” “Just as, monks, a great tree. Then a man would come carrying a spade and a basket. He would cut down that tree at the root, having cut down the root, he would dig it up, having dug it up, he would pull out the roots even to the size of a vetiver fibre. He would cut that tree into pieces, having cut it into pieces, he would split it, having split it, he would make it into splinters, having made it into splinters, he would dry it in the wind and sun; having dried it in the wind and sun, he would burn it with fire, having burned it with fire, he would make it into ashes, having made it into ashes, he would scatter them in a strong wind or float them away in a swiftly flowing river. Thus, monks, that great tree would have its roots cut off, made like a palm-stump, made non-existent, …and so forth… that which is made to not come into being in the future. Even so, monks, when one dwells contemplating the danger in things to which clinging arises, craving ceases. With the cessation of craving, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming… …thus is the cessation of this entire mass of suffering.” The Fifth. 6. The Second Great Tree Discourse 56. Dwelling at Sāvatthī… …“Just as, monks, a great tree. Its roots that go downwards, and those that go across, all of them draw sap upwards. Thus, monks, that great tree, nourished by that, sustained by that, would stand for a long, long time. Even so, monks, when one dwells contemplating the gratification in things to which clinging arises, craving grows. With craving as condition, clinging… …thus is the arising of this entire mass of suffering.” “Just as, monks, a great tree. Then a man would come, taking a spade and a basket. He would cut that tree at its root, having cut it at the root, he would dig it up, having dug it up, he would pull out the roots… …or he would float it away in a swift-flowing river. Thus, monks, that great tree would be uprooted, made like a palm-stump, made to not come into being, of a nature not to arise in the future. Even so, monks, when one dwells contemplating the danger in things to which clinging arises, craving ceases. With the cessation of craving, there is the cessation of clinging… …thus is the cessation of this entire mass of suffering.” The Sixth. 7. The Young Tree Discourse 57. Dwelling at Sāvatthī… …“When one dwells, monks, contemplating the gratification in things that are fetters, craving grows. With craving as condition, clinging… …thus is the arising of this entire mass of suffering.” “Just as, monks, a young tree. A man would from time to time cleanse its roots, he should bind it; from time to time he should give it soil, from time to time he should give it water. Thus indeed, bhikkhus, that young tree, nourished by that, sustained by that, would attain growth, increase, and fullness. Even so, bhikkhus, when one dwells observing gratification in things that lead to bondage, craving increases. With craving as condition, clinging... ...and so arises this entire mass of suffering. When, bhikkhus, one dwells observing danger in things that lead to bondage, craving ceases. With the cessation of craving, the cessation of clinging... ...and so ceases this entire mass of suffering. Just as, bhikkhus, a young tree. Then a man might come taking a spade and a basket... ...or float it away in a swiftly flowing river. Thus indeed, bhikkhus, that young tree would be uprooted, made like a palm-stump, rendered non-existent, not liable to arise in the future. Even so, bhikkhus, when one dwells observing danger in things that lead to bondage, craving ceases. With the cessation of craving, the cessation of clinging... ...and so ceases this entire mass of suffering. The Seventh. 8. The Discourse on Name-and-Form 58. Dwelling at Sāvatthī... ...When, bhikkhus, one dwells observing gratification in things that lead to bondage, the descent of name-and-form occurs. With name-and-form as condition, the six sense bases... ...and so arises this entire mass of suffering. Just as, bhikkhus, a great tree. Its roots, both those going downwards and those going across, all convey sap upwards. Thus indeed, bhikkhus, that great tree, nourished by that, sustained by that, would stand for a long, long time. Even so, bhikkhus, when one dwells observing gratification in things that lead to bondage, the descent of name-and-form occurs... ... When, bhikkhus, one dwells observing danger in things that lead to bondage, the descent of name-and-form does not occur. With the cessation of name-and-form, the six sense bases... …cessation… thus there is the cessation of this entire mass of suffering. “Just as, monks, a great tree. Then a man might come, taking a spade and a basket… not liable to arise in the future. Even so, monks, for one dwelling contemplating the danger in things that lead to fetters, there is no descent of name-and-form. With the cessation of name-and-form, there is the cessation of the six sense bases… thus there is the cessation of this entire mass of suffering.” The Eighth. 9. Discourse on Consciousness 59. Dwelling at Savatthi… “Monks, for one dwelling contemplating the gratification in things that lead to fetters, there is a descent of consciousness. With consciousness as condition, name-and-form… thus there is the origin of this entire mass of suffering.” “Just as, monks, a great tree. Its roots, whatever they may be… even so, monks, for one dwelling contemplating the gratification