English
for the complete destruction of suffering. Therefore, the wise one, with the breaking up of the body, does not go to a body. Having not gone to a body, he is freed from birth, from old age and death, from sorrow, lamentation, pain, distress, and despair. He is freed from suffering, I say. This, monks, is the distinction, this is the meaning, this is the difference between the wise and the fool, namely, the living of the holy life." The Ninth. 10. Discourse on Conditions 20. Dwelling at Sāvatthī... "And I will teach you, monks, dependent origination and the dependently arisen phenomena. Listen to that, pay careful attention, I will speak." "Yes, venerable sir," those monks replied to the Blessed One. They listened. The Blessed One said this: ‘‘And what, monks, is dependent origination? Conditioned by birth, monks, is aging-and-death. Whether Tathagatas arise or Tathagatas do not arise, this element remains, the stability of the Dhamma, the fixedness of the Dhamma, the specific conditionality. That the Tathagata fully awakens to, fully comprehends. Having fully awakened to and fully comprehended it, he declares, teaches, proclaims, establishes, reveals, analyzes, clarifies it. And he says, ‘See! Conditioned by birth, monks, is aging-and-death.’’’ ‘‘Conditioned by existence, monks, is birth. Conditioned by clinging, monks, is existence. Conditioned by craving, monks, is clinging. Conditioned by feeling, monks, is craving. Conditioned by contact, monks, is feeling. Conditioned by the six sense bases, monks, is contact. Conditioned by name-and-form, monks, are the six sense bases. Conditioned by consciousness, monks, is name-and-form. Conditioned by volitional formations, monks, is consciousness. Conditioned by ignorance, monks, are volitional formations. Whether Tathagatas arise or Tathagatas do not arise, this element remains, the stability of the Dhamma, the fixedness of the Dhamma, the specific conditionality. That the Tathagata fully awakens to, fully comprehends. Having fully awakened to and fully comprehended it, he declares, teaches, proclaims, establishes, reveals, analyzes, clarifies it. And he says, ‘See! Conditioned by ignorance, monks, are volitional formations.’ Thus, monks, that which is there, the suchness, the unfalseness, the unalterability, the specific conditionality – this is called, monks, dependent origination. ‘‘And what, monks, are the dependently originated phenomena? Aging-and-death, monks, is impermanent, conditioned, dependently originated, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Birth, monks, is impermanent, conditioned, dependently originated, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Existence, monks, is impermanent, conditioned, dependently originated, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Clinging Monks, ... craving, monks, feeling, monks, contact, monks, the six sense bases, monks, name-and-form, monks, consciousness, monks, volitional formations, monks, ignorance, monks, are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. These, monks, are called dependently arisen phenomena. When, monks, for an Ariyan disciple, this dependent origination and these dependently arisen phenomena are well seen with right wisdom as they really are, then it is not possible that he will run to the past, 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' Or that he will run to the future, 'Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or that he will be perplexed about the present within himself, 'Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?' This is not possible. Why is that? Because, monks, for an Ariyan disciple, this dependent origination and these dependently arisen phenomena are well seen with right wisdom as they really are. The Tenth. The Second Chapter on Nutriment. Its summary: Nutriment and Phagguna, and two ascetics and brahmins; Kaccānagotta, the Dhamma speaker, the naked ascetic and Timbaruka; the fool and the wise, and the tenth is with condition. 3. The Chapter on the Ten Powers 1. The Sutta on the Ten Powers 21. Dwelling at Sāvatthī... "Monks, the Tathāgata, endowed with ten powers, endowed with four kinds of self-confidence, claims the foremost place, roars a lion's roar in assemblies, turns the Wheel of Dhamma – Such is form, such is the origin of form, such is the cessation of form. Such is feeling, such is the origin of feeling, such is the cessation of feeling. Such is perception, such is the origin of perception, such is the cessation of perception. Such are mental formations, such is the origin of mental formations, such is the cessation of mental formations. Such is consciousness, such is the origin of consciousness, such is the cessation of consciousness. 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, mental formations; with mental formations as condition, consciousness; ... Thus is the origin of this whole mass of suffering. But with the complete fading away and cessation of ignorance, mental formations cease; with the cessation of mental formations, consciousness ceases; ... Thus is the cessation of this whole mass of suffering." The First. 2. The Second Sutta on the Ten Powers 22. Dwelling at Sāvatthī... "Monks, the Tathāgata, endowed with ten powers, endowed with four kinds of self-confidence, claims the foremost place, roars a lion's roar in assemblies, turns the Wheel of Dhamma – Such is form, such is the origin of form, such is the cessation of form. Such is feeling, such is the origin of feeling, such is the cessation of feeling. Such is perception, such is the origin of perception, such is the cessation of perception. Such are mental formations, such is the origin of mental formations, such is the cessation of mental formations. Such is consciousness, such is the origin of consciousness, such is the cessation of consciousness. 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, mental formations; with mental formations as condition, consciousness; ... Thus is the origin of this whole mass of suffering. But with the complete fading away and cessation of ignorance... With the cessation of craving, there is the cessation of fabrications; with the cessation of fabrications, there is the cessation of consciousness… …Thus is the cessation of this entire mass of suffering. Monks, the Dhamma has been well-proclaimed by me, made manifest, revealed, with its knots cut. When the Dhamma has been well-proclaimed by me, made manifest, revealed, with its knots cut, it is enough for a young man of good family, who has gone forth out of faith, to arouse energy, thinking: ‘Let skin and sinews and bones remain, let flesh and blood dry up in the body. That which is to be attained by human strength, by human energy, by human endeavor, I will not cease my energy until I have attained it.’ Monks, the lazy person dwells in suffering, mingled with evil, unwholesome states, and he loses his great welfare. But, monks, the energetic person dwells in happiness, secluded from evil, unwholesome states, and he fulfills his great welfare. Monks, the inferior does not attain the supreme. But, monks, the supreme attains the supreme. Monks, this holy life is like a royal feast, the Teacher is present. Therefore, monks, arouse energy for the attainment of what is not yet attained, for the comprehension of what is not yet comprehended, for the realization of what is not yet realized. ‘Thus will this our going forth be fruitful, with good result, with good outcome. And for those whose robes, almsfood, lodgings, and medicinal requisites for the sick we partake, those deeds of theirs will be of great fruit, of great benefit for us’ – Thus, monks, you should train yourselves. For, monks, seeing one’s own welfare, it is enough to accomplish it with diligence; for, monks, seeing the welfare of others, it is enough to accomplish it with diligence; for, monks, seeing the welfare of both, it is enough to accomplish it with diligence. to accomplish it.” The second. 3. The Discourse on Proximate Cause 23. Dwelling at Sāvatthī… “I declare, monks, the destruction of the taints for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there the destruction of the taints? ‘Such is form, such is the origin of form, such is the passing away of form. Such is feeling… Such is perception… Such are volitional formations… Such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.’ It is thus, monks, knowing thus, seeing thus, that there is the destruction of the taints.” “And that knowledge of destruction in destruction, monks, I declare to have a proximate cause, not to be without a proximate cause. And what, monks, is the proximate cause of the knowledge of destruction? ‘Liberation’ is to be said. And liberation, monks, I declare to have a proximate cause, not to be without a proximate cause. And what, monks, is the proximate cause of liberation? ‘Dispassion’ is to be said. And dispassion, monks, I declare to have a proximate cause, not to be without a proximate cause. And what, monks, is the proximate cause of dispassion? ‘Disenchantment’ is to be said.