English
The remaining ten phenomena are the spokes, because they are rooted in ignorance and culminate in old age and death. Among these, ignorance is not knowing suffering and so forth. And ignorance in the sense-sphere existence is a condition for volitional formations in the sense-sphere existence; ignorance in the form-sphere existence is a condition for volitional formations in the form-sphere existence; ignorance in the formless-sphere existence is a condition for volitional formations in the formless-sphere existence. Volitional formations in the sense-sphere existence are conditions for rebirth-consciousness in the sense-sphere existence; the same method applies to the others. Rebirth-consciousness in the sense-sphere existence is a condition for mind-and-matter in the sense-sphere existence; likewise in the form-sphere existence. In the formless-sphere existence, it is a condition for mind only. Mind-and-matter in the sense-sphere existence is a condition for the six sense-bases in the sense-sphere existence; mind-and-matter in the form-sphere existence is a condition for three sense-bases in the form-sphere existence; mind in the formless-sphere existence is a condition for one sense-base in the formless-sphere existence. The six sense-bases in the sense-sphere existence are conditions for six kinds of contact in the sense-sphere existence; the three sense-bases in the form-sphere existence are conditions for three kinds of contact in the form-sphere existence; the one sense-base in the formless-sphere existence is a condition for one kind of contact in the formless-sphere existence. The six contacts in the sense-sphere existence are conditions for six kinds of feeling in the sense-sphere existence; the three contacts in the form-sphere existence are conditions for three kinds of feeling there; the one contact in the formless-sphere existence is a condition for one kind of feeling there. The six feelings in the sense-sphere existence In the sense-sphere existence, they are conditions for six kinds of craving. In the form-sphere existence, three (kinds of craving) are conditions for three (kinds of clinging) there. In the formless-sphere existence, one feeling is a condition for one kind of craving in the formless-sphere existence. There, there, that very craving is for that very clinging. Clinging and so forth are for existence and so forth. How so? Here, someone, "I will enjoy sense-pleasures," due to clinging to sense-pleasures, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. Due to the fullness of misconduct, he is reborn in a lower realm. There, the action that is the cause of his rebirth is kamma-existence. The aggregates produced by kamma are rebirth-existence. The arising of the aggregates is birth. Their ripening is aging. Their breaking up is death. Another, "I will experience heavenly bliss," in the same way performs good conduct. Due to the fullness of good conduct, he is reborn in heaven. There, the action that is the cause of his rebirth is kamma-existence; that is the same method. Yet another, "I will experience the bliss of the Brahma-world," due to clinging to sense-pleasures, cultivates loving-kindness, compassion, sympathetic joy, equanimity. Due to the fullness of cultivation, he is reborn in the Brahma-world. There, the action that is the cause of his rebirth is kamma-existence; that is the same method. Another, "I will experience the bliss of the formless-sphere existence," in the same way cultivates the attainments of the sphere of infinite space and so forth. Due to the fullness of cultivation, he is reborn in those various places. There, the action that is the cause of his rebirth is kamma-existence. The aggregates produced by kamma are rebirth-existence. The arising of the aggregates is birth. Their ripening is aging. Their breaking up is death. This method applies to other applications rooted in clinging as well. Thus, this ignorance is a cause. Formations are arisen from a cause. Both of these are arisen from a cause. The wisdom in comprehending conditions is knowledge of the stability of the Dhamma. For the past time, and for the future time, ignorance is a cause. Formations are arisen from a cause. Both of these are arisen from a cause. The wisdom in comprehending conditions is knowledge of the stability of the Dhamma. By this same method, all terms should be elaborated. There, ignorance and formations are one summary. Consciousness, name-and-form... The contact-feeling of the six sense bases is one, Craving, clinging, becoming is one, Birth, aging, death is one. Here, the former summary, the past time, The two middle ones, the present, Birth, aging, death, the future. By the grasping of ignorance and volitional formations, Craving, clinging, becoming are indeed grasped. Thus, these five phenomena are the past kamma-process, The five, beginning with consciousness, are the present result-process. By the grasping of craving, clinging, becoming, Ignorance and volitional formations are indeed grasped. Thus, these five phenomena are the present kamma-process. By the designation of birth, aging, death, The five, beginning with consciousness, are indicated. Thus, these five phenomena are the future result-process. They are twentyfold in terms of aspects. And here, between volitional formations and consciousness, there is one link, Between feeling and craving, there is one, Between becoming and birth, there is one. Thus, the Blessed One knows, sees, understands, and penetrates This dependent co-arising, Which is fourfold in summary, three-timed, twenty-aspected, and three-linked, In all its aspects. By the fact of knowing, it is knowledge; By the fact of understanding, it is wisdom. Therefore, it is called "wisdom in comprehending conditions, the knowledge of the stability of phenomena." With this knowledge of the stability of phenomena, The Blessed One, having known these phenomena as they truly are, Becoming disenchanted with them, dispassionate, liberated, Cut, destroyed, annihilated the spokes of this wheel of samsara, As described. Thus, because the spokes are cut, he is an Arahant. The spokes of the wheel of samsara, Were cut by the sword of knowledge. Therefore, by the Lord of the World, He is called an Arahant. 129. And because he is the foremost recipient of offerings, He is worthy of special veneration in robes and other requisites. And therefore, when a Tathagata arises, Whatever powerful devas and humans there may be, They do not make offerings elsewhere. Thus, Brahma Sahampati honored the Tathagata With a jewel necklace as large as Mount Sineru. And other devas and humans, such as King Bimbisara and King Pasenadi of Kosala, (Honored him) according to their power. And even after the Blessed One had attained final Nibbana, King Asoka the Great, having spent ninety-six crores of wealth, Established eighty-four thousand monasteries throughout the entire Jambudipa, In dedication to the Blessed One. What then need be said of other special offerings, Such as requisites? He is an Arahant also because he has destroyed. Special offerings together with requisites, Because this Lord of the world is worthy; In the world, they are worthy according to their meaning, Therefore, the Conqueror is worthy of this name. 130. And just as in the world, some foolish ones who consider themselves wise do evil secretly for fear of ill-repute, so this one never does (evil); therefore, because there is no secrecy in doing evil, he is an Arahant. Because there is no such thing as secrecy, For one such (as him) in evil deeds; Therefore, by the absence of secrecy, He is known as Arahant. Thus, in every way – Because of being far (from defilements) and having destroyed, The defilement-enemies, that sage; He has destroyed the spokes of the wheel of existence, And is worthy of requisites and so on; He does not do evil secretly, Therefore, he is called Arahant. 131. But because of having fully and by himself awakened to all phenomena, he is a Sammāsambuddha (Perfectly Self-Awakened One). Indeed, he is fully and by himself awakened to all phenomena: awakened to phenomena to be directly known as directly known, to phenomena to be fully understood as fully understood, to phenomena to be abandoned as abandoned, to phenomena to be realized as realized, to phenomena to be developed as developed. Therefore, it is said – What is to be directly known has been directly known, And what is to be developed has been developed; What is to be abandoned has been abandoned by me, Therefore, I am Awakened, brahmin. 132. Furthermore, the eye is the truth of suffering; the former craving, which is its root cause, is the truth of the origin (of suffering); the non-occurrence of both is the truth of cessation; the path of knowing cessation is the truth of the path. Thus, by extracting each single term, he is fully and by himself awakened to all phenomena. This method applies to ear, nose, tongue, body, and mind. In the same way, the six sense bases beginning with form; the six consciousness-groups beginning with eye-consciousness; the six contacts beginning with eye-contact; the six feelings born of eye-contact and so on; the six perceptions beginning with perception of form; the six volitions beginning with volition regarding form; the six craving-groups beginning with craving for form; the six thoughts beginning with thought of form; the six investigations beginning with investigation of form; the five aggregates beginning with the aggregate of form; the ten kasiṇas; the ten recollections; the ten perceptions beginning with the perception of a bloated corpse; the thirty-two (parts of the body) beginning with hair... The twenty-four conditions, the twelve sense bases, the eighteen elements, the nine existences beginning with the sense-sphere existence, the four jhānas beginning with the first,