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in things that lead to fetters, there is a descent of consciousness… “Monks, for one dwelling contemplating the danger in things that lead to fetters, there is no descent of consciousness. With the cessation of consciousness, there is the cessation of name-and-form… 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 consciousness. With the cessation of consciousness, there is the cessation of name-and-form… thus there is the cessation of this entire mass of suffering.” The Ninth. 10. Discourse on Conditions 60. At one time the Blessed One was dwelling among the Kurus, at a Kuru town named Kammāsadhamma. Then the venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Wonderful, venerable sir! Amazing, venerable sir! How profound this is, Venerable Sir, dependent origination is profound and appears profound, yet to me it seems quite shallow. Do not say so, Ānanda, do not say so! Profound is this dependent origination, Ānanda, and profound it appears. Because of not understanding, Ānanda, because of not penetrating this teaching, this generation has become tangled like a ball of thread, like a knotted ball of string, like muñja grass and pabbaja reeds, and does not escape the lower realms, the bad destinations, the downfall, the cycle of rebirth. When one dwells, Ānanda, perceiving delight in things that lead to clinging, craving increases. From craving as condition, clinging; from clinging as condition, becoming; from becoming as condition, birth; from birth as condition, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus arises this entire mass of suffering. Just as, Ānanda, a great tree. Whatever roots it has, going downwards, and whatever going sideways, all of them draw sap upwards. Thus, Ānanda, that great tree, nourished by that, sustained by that, would stand for a long, extended time. Even so, Ānanda, when one dwells perceiving delight in things that lead to clinging, craving increases. From craving as condition, clinging; from clinging as condition, becoming... Thus arises this entire mass of suffering. When one dwells, Ānanda, perceiving danger in things that lead to clinging, craving ceases. From the cessation of craving, the cessation of clinging; from the cessation of clinging, the cessation of becoming... Thus ceases this entire mass of suffering. Just as, Ānanda, a great tree. Then a man might 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, even those as small as usīra fibers. He would cut that tree into pieces, should be cut. Having cut it into pieces, he should split it; having split it, he should make it into splinters, having made it into splinters, he should dry it in the wind and sun, having dried it in the wind and sun, he should burn it with fire, having burned it with fire, he should make it into ash, having made it into ash, he should scatter it in a great wind, or float it down a swift-flowing river. Thus, Ananda, that great tree would be uprooted, made like a palm-stump, brought to non-existence, incapable of future growth. Even so, Ananda, for one who dwells contemplating the danger in things to which there is clinging, craving ceases. With the cessation of craving, there is cessation of clinging; with the cessation of clinging, there is cessation of becoming; with the cessation of becoming, there is cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering. The Tenth. The Sixth Chapter: Suffering. Its Summary: Investigation, clinging, and two fetters; two were spoken with the great tree, and the seventh with the young tree; name-and-form, and consciousness, and with the cause, these are ten. 7. The Great Chapter 1. The Untaught Sutta 61. Thus have I heard: At one time the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's monastery. ... "An untaught ordinary person, monks, might become disenchanted with, dispassionate towards, and liberated from this body made of the four great elements. Why is that? It is seen, monks, that this body made of the four great elements has accumulation and dissipation, taking up and laying down. Therefore, an untaught ordinary person might become disenchanted with, dispassionate towards, and liberated from it." "But that which, monks, is called 'mind,' or 'intellect,' or 'consciousness,' there, an untaught ordinary person is not able to become disenchanted, not able to become dispassionate, not able to become liberated. Why is that? For a long time, monks, this has been grasped by the untaught ordinary person as 'mine,' This is grasped – ‘This is mine, this I am, this is my self.’ Therefore, there, the uninstructed ordinary person is not able to become disenchanted, is not able to become dispassionate, is not able to be liberated. "It would be better, monks, for the uninstructed ordinary person to regard this body, made of the four great elements, as self, but not the mind. For what reason? This, monks, is seen, this body made of the four great elements, remaining for one year, remaining for two years, remaining for three years, remaining for four years, remaining for five years, remaining for ten years, remaining for twenty years, remaining for thirty years, remaining for forty years, remaining for fifty years, remaining for one hundred years, or even more. "But that, monks, which is called mind, or intellect, or consciousness, that, by night and by day, arises as one thing and ceases as another. Just as, monks, a monkey moving about in a forest thicket grasps a branch, lets go of it and grasps another, lets go of that and grasps another; even so, monks, that which is called mind, or intellect, or consciousness, that, by night and by day, arises as one thing and ceases as another. "There, monks, the instructed noble disciple attends well to dependent origination with proper attention – '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 – namely, with ignorance as condition, volitional formations; with volitional formations as condition, consciousness...and so on... Thus is the origin of this whole mass of suffering. But with the complete fading away and cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases...and so on... Thus is the cessation of this whole mass of suffering.'" "Seeing thus, monks, the instructed noble disciple becomes disenchanted with form, with feeling... he becomes disenchanted, he becomes disenchanted with perception, he becomes disenchanted with volitional formations, he becomes disenchanted with consciousness; being disenchanted, he becomes dispassionate; through dispassion, he is liberated; when liberated, there is knowledge: ‘Liberated.’ ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being,’ he understands.” The First. 2. The Second Assutavā Sutta 62. Dwelling at Sāvatthī… “Monks, an uninstructed ordinary person might become disenchanted with, dispassionate towards, and liberated from this body made of the four great elements. Why is that? Because, monks, the accumulation and dissipation, the taking up and laying down of this body made of the four great elements is seen. Therefore, an uninstructed ordinary person might become disenchanted with, dispassionate towards, and liberated from it. But that which, monks, is called mind, or intellect, or consciousness, an uninstructed ordinary person is not capable of becoming disenchanted with, dispassionate towards, or liberated from it. Why is that? Because for a long time, monks, it has been grasped by the uninstructed ordinary person, clung to, and obsessed over as: ‘This is mine, this I am, this is my self.’ Therefore, an uninstructed ordinary person is not capable of becoming disenchanted with, dispassionate towards, or liberated from it.” “It would be better, monks, for an uninstructed ordinary person to regard this body made of the four great elements as self, rather than the mind. Why is that? Because, monks, this body made of the four great elements is seen to stand for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, or even more. But that which, monks, is called mind, or intellect, or consciousness, that by night and by day arises as one thing arises, another ceases. There, monks, the instructed noble disciple carefully and wisely attends to dependent origination itself: ‘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.’ Monks, dependent on contact felt as pleasant, pleasant feeling arises. With the cessation of that very contact felt as pleasant, that feeling born of it, that pleasant feeling arisen dependent on contact felt as pleasant, it ceases, it is appeased. Monks, dependent on contact felt as painful, painful feeling arises. With the cessation of that very contact felt as painful, that feeling born of it, that painful feeling arisen dependent on contact felt as painful, it ceases, it is appeased. Monks, dependent on contact felt as neither painful nor pleasant,