The Four Noble Truths

At one time the Blessed One was dwelling at Rajagaha on the Vulture Peak mountain.

Then the Blessed One addressed the disciples:

Come let us go to the Paṭibhānakūṭa for the day's abiding.

Yes, venerable sir, those disciples replied to the Blessed One.

Then the Blessed One, together with a large number of disciples, went to the Paṭibhānakūṭa.

There, a certain disciple saw a great chasm at the Paṭibhānakūṭa.

Having seen it, he said to the Blessed One:

This, venerable sir, is a great chasm, a very frightening chasm, venerable sir.

Is there, venerable sir, another chasm greater and more frightening than this one?

There is, disciple, another chasm greater and more frightening than this one.

What, venerable sir, is another chasm greater and more frightening than this one?

Whatever ascetics or brahmins do not understand as it really is:

This is suffering, do not understand as it really is: This is the origin of suffering, do not understand as it really is: This is the cessation of suffering, do not understand as it really is: This is the path leading to the cessation of suffering, they delight in formations leading to birth, they delight in formations leading to aging, they delight in formations leading to death, they delight in formations leading to sorrow, lamentation, pain, displeasure, and despair.

Delighting in formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they generate mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Having generated mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they fall into the chasm of birth, the chasm of aging, the chasm of death, the chasm of sorrow, lamentation, pain, displeasure, and despair.

They are not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

I say they are not freed from suffering.

And whatever ascetics or brahmins understand as it really is: This is suffering, ... This is the path leading to the cessation of suffering, they do not delight in mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Not delighting in mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they do not generate mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Not generating mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they do not fall into the chasm of birth, the chasm of aging, the chasm of death, the chasm of sorrow, lamentation, pain, displeasure, and despair.

They are freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. I say they are freed from suffering.

Therefore an effort should be made to understand: This is suffering, ... This is the path leading to the cessation of suffering.

Thus have I heard: At one time, the Blessed One was dwelling in the Kuru country, at a town of the Kurus named Kammāsadhamma.

Then the venerable Ānanda approached the Blessed One, and 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, marvelous, venerable sir.

How profound this dependent origination is, and how profound it appears, yet to me it seems as clear as clear can be.

Do not say so, Ānanda, do not say so, Ānanda. This dependent origination is profound and appears profound. It is through not understanding and not penetrating this Dhamma, Ānanda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted rushes and reeds, and does not pass beyond saṁsāra, with its plane of misery, unfortunate destinations, and lower realms.

With aging and death as condition, there is birth: so it should be said when asked, Ānanda.

What is the condition for aging and death? If asked, one should say, Birth is the condition for aging and death. With birth as condition, there is existence: so it should be said when asked, Ānanda.

What is the condition for birth? If asked, one should say, Existence is the condition for birth. With existence as condition, there is clinging: so it should be said when asked, Ānanda.

What is the condition for existence? If asked, one should say, Clinging is the condition for existence. With clinging as condition, there is craving: so it should be said when asked, Ānanda.

What is the condition for clinging? If asked, one should say, Craving is the condition for clinging. With craving as condition, there is feeling: so it should be said when asked, Ānanda.

What is the condition for craving? If asked, one should say, Feeling is the condition for craving. With feeling as condition, there is contact: so it should be said when asked, Ānanda.

What is the condition for feeling? If asked, one should say, Contact is the condition for feeling. With contact as condition, there is name-and-form: so it should be said when asked, Ānanda.

What is the condition for contact? If asked, one should say, Name-and-form is the condition for contact. With name-and-form as condition, there is consciousness: so it should be said when asked, Ānanda.

What is the condition for name-and-form? If asked, one should say, Consciousness is the condition for name-and-form. Thus, Ānanda, with name-and-form as condition, there is consciousness; with consciousness as condition, there is name-and-form; with name-and-form as condition, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is existence; with existence as condition, there is birth; with birth as condition, there arise aging and death, sorrow, lamentation, pain, displeasure, and despair.

Thus is the origin of this entire mass of suffering.

With birth as condition, there is aging and death: thus it has been said. And, Ānanda, it is in this way that it should be understood how through birth, aging and death come to be.

For if, Ānanda, there were absolutely and utterly no birth of any kind anywhere: that is, of gods in the state of gods, of fairies in the state of fairies, of spirits in the state of spirits, of demons in the state of demons, of humans in the state of humans, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of reptiles in the state of reptiles: then, in the complete absence of birth, with the cessation of birth, would aging and death be discerned?

Certainly not, venerable sir.

Therefore, Ānanda, this is the cause, this is the reason, this is the origin, this is the condition for aging and death, namely, birth.

With existence as condition, there is birth: thus it has been said. And, Ānanda, it is in this way that it should be understood how through existence, birth comes to be.

For if, Ānanda, there were absolutely and utterly no existence of any kind anywhere: that is, sensual existence, form existence, or formless existence: then, in the complete absence of existence, with the cessation of existence, would birth be discerned?

Certainly not, venerable sir.

Therefore, Ānanda, this is the cause, this is the reason, this is the origin, this is the condition for birth, namely, existence.

With clinging as condition, there is existence: thus it has been said. And, Ānanda, it is in this way that it should be understood how through clinging, existence comes to be.

For if, Ānanda, there were absolutely and utterly no clinging of any kind anywhere: that is, clinging to sensual pleasures, clinging to views, clinging to rituals and observances, clinging to a doctrine of self: then, in the complete absence of clinging, with the cessation of clinging, would existence be discerned?

Would clinging be discerned if that were not the case, Ananda?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for existence, namely, clinging.

It is said that craving is the condition for clinging, indeed, Ananda, it should be understood in this way, how craving is the condition for clinging.

And if, Ananda, there were absolutely no craving for anything anywhere: that is, craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for mental phenomena: then, in the absence of all craving, with the cessation of craving, would clinging be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for clinging, namely, craving.

It is said that feeling is the condition for craving, indeed, Ananda, it should be understood in this way, how feeling is the condition for craving.

And if, Ananda, there were absolutely no feeling for anything 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: then, in the absence of all 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 condition for craving, namely, feeling.

Thus, Ananda, dependent on feeling there is craving, dependent on craving there is seeking, dependent on seeking there is gain, dependent on gain there is decision-making, dependent on decision-making there is desire and lust, dependent on desire and lust there is attachment, dependent on attachment there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding, and because of safeguarding, various unwholesome and unskillful states arise, such as taking up of sticks and weapons, conflicts, quarrels, and disputes, slandering, lying, and other evil unwholesome states.

It is said that because of safeguarding, various unwholesome and unskillful states arise, indeed, Ananda, it should be understood in this way, how because of safeguarding, various unwholesome and unskillful states arise.

And if, Ananda, there were absolutely no safeguarding for anything anywhere, in the absence of all safeguarding, with the cessation of safeguarding, would various unwholesome and unskillful states arise?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for the arising of various unwholesome and unskillful states, namely, safeguarding.

It is said that stinginess is the condition for safeguarding, indeed, Ananda, it should be understood in this way, how stinginess is the condition for safeguarding.

And if, Ananda, there were absolutely no stinginess for anything anywhere, in the absence of all stinginess, with the cessation of stinginess, would safeguarding be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for safeguarding, namely, stinginess.

It is said that possession is the condition for stinginess, indeed, Ananda, it should be understood in this way, how possession is the condition for stinginess.

And if, Ananda, there were absolutely no possession for anything anywhere, in the absence of all possession, 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 condition for stinginess, namely, possession.

It is said that attachment is the condition for possession, indeed, Ananda, it should be understood in this way, how attachment is the condition for possession.

And if, Ananda, there were absolutely no attachment for anything anywhere, in the absence of all attachment, with the cessation of attachment, would possession be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for possession: namely, attachment.

It is said that desire and lust is the condition for attachment, indeed, Ananda, it should be understood in this way, how desire and lust is the condition for attachment.

And if, Ananda, there were absolutely no desire and lust for anything anywhere, in the absence of all desire and lust, with the cessation of desire and lust, would attachment be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for attachment, namely, desire and lust.

This is the origin, this is the condition for clinging, that is craving. Dependent on decision-making, there is craving - this, Ānanda, should be understood in this way, how dependent on decision-making, there is craving. And if, Ānanda, there were absolutely no decision-making at all, for anyone at all, in any way at all, could craving be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for craving, that is decision-making. Dependent on gain, there is decision-making - this, Ānanda, should be understood in this way, how dependent on gain, there is decision-making.

And if, Ānanda, there were absolutely no gain at all, for anyone at all, in any way at all, could decision-making be discerned? No, venerable sir. Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for decision-making, that is gain. Dependent on seeking, there is gain - this, Ānanda, should be understood in this way, how dependent on seeking, there is gain. And if, Ānanda, there were absolutely no seeking at all, for anyone at all, in any way at all, could gain be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for gain, that is seeking. Dependent on craving, there is seeking - this, Ānanda, should be understood in this way, how dependent on craving, there is seeking. And if, Ānanda, there were absolutely no craving at all, for anyone at all, in any way at all, such as sensual craving, craving for existence, craving for non-existence, could seeking be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for seeking, that is craving. Thus, Ānanda, these two things become mutually supportive to lead to one sensation. Dependent on contact, there is sensation - this, Ānanda, should be understood in this way, how dependent on contact, there is sensation. And if, Ānanda, there were absolutely no contact at all, for anyone at all, in any way at all, such as eye contact, ear contact, nose contact, tongue contact, body contact, mind contact, could sensation be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for sensation, that is contact. Dependent on name-and-form, there is contact - this, Ānanda, should be understood in this way, how dependent on name-and-form, there is contact.

If there were no designation by which, by whatever features, by whatever signs, by whatever symbols, by whatever descriptions the name-body is designated, could material-body's designation-contact be discerned? No, venerable sir.

If there were no designation by which the material-body is designated, could name-body's resistance-contact be discerned? No, venerable sir.

If there were no designation by which both name-body and material-body are designated, could either designation-contact or resistance-contact be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, that is name-and-form. Dependent on consciousness, there is name-and-form - this, Ānanda, should be understood in this way, how dependent on consciousness, there is name-and-form.

And if, Ānanda, consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb? No, venerable sir. And if, Ānanda, having descended into the womb, consciousness were to depart, would name-and-form be born into this state of being? No, venerable sir.

And if, Ānanda, the consciousness of the young boy or girl were to be cut off, would name-and-form grow, increase, and mature? No, venerable sir. Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form, that is consciousness.

Regarding name-and-form: this consciousness.

It has been said, Consciousness is conditioned by name-and-form, Ananda. By this method, it should be understood how consciousness is conditioned by name-and-form.

And indeed, Ananda, consciousness would not find a footing in name-and-form, would future birth, aging, and death, the arising of suffering, be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for consciousness, that is name-and-form.

To this extent, one might be born, age, die, pass away, or reappear.

To this extent is the scope of language, to this extent is the scope of designation, to this extent is the scope of description, to this extent is the range of wisdom, to this extent the cycle operates, the cycle of existence, for the designation of this state, where name-and-form along with consciousness operate with mutual conditionality.

And to what extent, Ananda, does one designate oneself?

One designates oneself as form, limited self:

I am a form, limited self.

Or as form, infinite self:

I am a form, infinite self.

Or as formless, limited self:

I am a formless, limited self.

Or as formless, infinite self:

I am a formless, infinite self.

There, Ananda, one who designates oneself as a form, limited self.

Now or in the future, one designates oneself as a form, limited self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a form, limited self, follows along, enough said.

There, Ananda, one who designates oneself as a form, infinite self.

Now or in the future, one designates oneself as a form, infinite self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a form, infinite self, follows along, enough said.

There, Ananda, one who designates oneself as a formless, limited self.

Now or in the future, one designates oneself as a formless, limited self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a formless, limited self, follows along, enough said.

There, Ananda, one who designates oneself as a formless, infinite self.

Now or in the future, one designates oneself as a formless, infinite self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a formless, infinite self, follows along, enough said.

To this extent, Ananda, one designates oneself.

And to what extent, Ananda, does one not designate oneself?

One does not designate oneself as form, limited self:

I am a form, limited self.

Or as form, infinite self:

I am a form, infinite self.

Or as formless, limited self:

I am a formless, limited self.

Or as formless, infinite self:

I am a formless, infinite self.

There, Ananda, one who does not designate oneself as a form, limited self.

Now or in the future, one does not designate oneself as a form, limited self, thinking I might not adapt to that state of truth.

Thus, Ananda, the view of a form, limited self, does not follow along, enough said.

There, Ananda, one who does not designate oneself as a form, infinite self.

Now or in the future, one does not designate oneself as a form, infinite self, thinking I might not adapt to that state of truth.

Thus, Ananda, the view of a form, infinite self, does not follow along, enough said.

There, Ananda, one who does not designate oneself as a formless, limited self.

Now or in the future, one does not designate oneself as a formless, limited self, thinking I might not adapt to that state of truth.

Thus, Ānanda, one does not follow the view of limited or infinite formlessness.

There, Ānanda, one who does not conceive or present an infinite, formless self, neither now nor in the future, nor does one think, I shall become thus in the future, nor does one think, I shall not be thus in the future. Thus, Ānanda, one does not follow the view of infinite formlessness. To this extent, Ānanda, one does not conceive or present a self.

And how, Ānanda, does one reflect upon oneself? One reflects upon oneself as feeling: Feeling is my self. Or one reflects: Feeling is not my self, my self is not feeling. Or one reflects: Feeling is not my self, nor is non-feeling my self; my self feels, for feeling is the nature of my self.

There, Ānanda, to one who says: Feeling is my self, it should be said: There are these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Which of these three feelings do you consider as self?

When one feels a pleasant feeling, one does not feel a painful feeling or a neither-painful-nor-pleasant feeling; one feels only a pleasant feeling. When one feels a painful feeling, one does not feel a pleasant feeling or a neither-painful-nor-pleasant feeling; one feels only a painful feeling. When one feels a neither-painful-nor-pleasant feeling, one does not feel a pleasant feeling or a painful feeling; one feels only a neither-painful-nor-pleasant feeling.

Indeed, Ānanda, a pleasant feeling is impermanent, conditioned, dependent on causes, subject to destruction, vanishing, fading away, and cessation. So is a painful feeling and a neither-painful-nor-pleasant feeling. While experiencing a pleasant feeling, one thinks, This is my self. Upon the cessation of that pleasant feeling, one thinks, My self has gone.

The same applies to painful and neither-painful-nor-pleasant feelings. Thus, one who says: Feeling is my self, reflects upon oneself as mixed with impermanence, pleasure, and pain, which arise and vanish.

Therefore, Ānanda, it is not suitable to reflect: Feeling is my self. To one who says: Feeling is not my self, non-feeling is my self, it should be asked: In the complete absence of feeling, could there be the notion This I am? No, lord.

Therefore, Ānanda, it is not suitable to reflect: Feeling is not my self, non-feeling is my self. To one who says: Feeling is not my self, nor is non-feeling my self, my self feels, for feeling is the nature of my self, it should be said: Should feeling completely cease, could there be the notion This I am? No, lord.

Therefore, Ānanda, it is not suitable to reflect: Feeling is not my self, nor is non-feeling my self, my self feels, for feeling is the nature of my self. When, Ānanda, a disciple does not regard feeling as self, nor non-feeling as self, nor thinks my self feels, for feeling is the nature of my self, not reflecting thus, he does not cling to anything in the world. Not clinging, he is not agitated; not being agitated, he personally attains Nibbāna, knowing: Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Thus, Ānanda, a disciple with a liberated mind who is told: The Tathāgata exists after death, or The Tathāgata does not exist after death, does not fit with such views.

It is not appropriate. The Tathagata exists after death is not appropriate. The Tathagata does not exist after death is not appropriate. The Tathagata both exists and does not exist after death is not appropriate. The Tathagata neither exists nor does not exist after death is not appropriate. Why is that?

As far as terms and their usage extend, as far as language and its usage extend, as far as designations and their usage extend, as far as wisdom and its range extend, as far as the cycle goes and revolves, that disciple who is released through direct knowing of these, it is not appropriate to say of him he does not know or see because of that view.

There are, Ananda, seven stations of consciousness and two realms. What are the seven? There are beings diverse in body and diverse in perception, such as humans, some gods, and some beings in states of woe. This is the first station of consciousness.

There are beings diverse in body but uniform in perception, such as the gods of Brahma's retinue, born there first. This is the second station of consciousness.

There are beings uniform in body and diverse in perception, such as the Radiant Gods. This is the third station of consciousness.

There are beings uniform in body and perception, such as the gods of Streaming Radiance. This is the fourth station of consciousness.

There are beings who, having completely transcended the perception of form, with the disappearance of the perception of resistance, not attending to the perception of diversity, thinking Infinite space, have entered and dwell in the base of infinite space. This is the fifth station of consciousness.

There are beings who, having completely transcended the base of infinite space, thinking Infinite consciousness, have entered and dwell in the base of infinite consciousness. This is the sixth station of consciousness.

There are beings who, having completely transcended the base of infinite consciousness, thinking There is nothing, have entered and dwell in the base of nothingness. This is the seventh station of consciousness. The realm of non-perception and the realm of neither-perception-nor-non-perception are the second.

Regarding the first station of consciousness, diverse in body and perception, such as humans, some gods, and some beings in states of woe, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord. ...

Regarding the realm of non-perception, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord.

Regarding the realm of neither-perception-nor-non-perception, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord.

When a disciple, Ananda, having truly understood the origin, passing away, gratification, danger, and escape in regard to these seven stations of consciousness and these two realms, is released without clinging, he is said to be one who is liberated by wisdom.

There are, Ananda, eight liberations. What are the eight?

One perceives form internally, and external forms are seen. This is the first liberation.

Perceiving internally the mind is formless, external forms are seen. This is the second liberation.

Being intent only on beauty. This is the third liberation.

Completely transcending the perception of form, with the disappearance of the perception of resistance, not attending to the perception of diversity, thinking Infinite space, one enters and dwells in the base of infinite space. This is the fourth liberation.

Completely transcending the base of infinite space, thinking Infinite consciousness, one enters and dwells in the base of infinite consciousness. This is the fifth liberation.

Completely transcending the base of infinite consciousness, thinking There is nothing, one enters and dwells in the base of nothingness. This is the sixth liberation.

Completely transcending the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh liberation.

Completely transcending the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth liberation.

These, Ananda, are the eight liberations. When a disciple, Ananda, can enter and emerge from these eight liberations in forward and reverse order, as he wishes, having witnessed them for himself through direct knowing in this very life, and having attained to the mental and wisdom liberation, he is called a disciple who is liberated in both respects.

And this, Ananda, is called the liberation in both respects, beyond which there is none other.

There is no liberation superior or more excellent than this. Thus spoke the Blessed One. The venerable Ānanda was delighted with what the Blessed One had said.

The Great Discourse on Causation is finished.

Dwelling at Sāvatthī.

I will teach you the dependent origination, I will analyze it. Listen to it attentively, pay close attention, I will speak.

Yes, lord, those disciples replied to the Blessed One.

The Blessed One said:

And what is dependent origination?

With ignorance as condition formations;

with formations as condition, consciousness;

with consciousness as condition, name-and-form;

with name-and-form as condition, the six sense bases;

with the six sense bases as condition, contact;

with contact as condition, feeling;

with feeling as condition, craving;

with craving as condition, clinging;

with clinging as condition, becoming;

with becoming as condition, birth;

with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be.

This is the origin of this whole mass of suffering.

And what is aging and death?

The aging of various beings in various orders of beings, their old age, brokenness, greyness, wrinkleness, decline of life, weakening of the faculties; this is called aging.

The passing of various beings from various orders of beings, their dying, breaking up, disappearance, death, completion of time, dissolution of the aggregates, laying down of the body, this is called death.

So this is aging and this is death. This is called aging and death.

And what is birth?

The birth of various beings into various orders of beings, their being born, descent, coming-to-be, coming forth, appearance of aggregates, acquisition of sense bases. This is called birth.

And what is becoming?

There are these three kinds of becoming, disciples: sensual becoming, form becoming, formless becoming. This is called becoming.

And what is clinging?

These four kinds of clinging, disciples: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, clinging to a doctrine of self. This is called clinging.

And what is craving?

These six classes of craving, disciples: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile sensations, craving for mental phenomena. This is called craving.

And what is feeling?

These six classes of feeling, disciples: 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. This is called feeling.

And what is contact?

These six classes of contact, disciples: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.

And what is the six sense bases?

The eye base, ear base, nose base, tongue base, body base, mind base: this is called the six sense bases.

And what is name-and-form?

Feeling, perception, intention, contact, attention: this is called name.

The four great elements and the form derived from the four great elements. This is called form.

Thus this is name and this is form. This is called name-and-form.

And what is consciousness?

These six classes of consciousness, disciples: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

This is called consciousness.

And what are formations?

These three kinds of formations, disciples: bodily formation, verbal formation, mental formation. These are called formations.

And what is ignorance?

That which is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the path leading to the cessation of suffering.

This is called ignorance.

Thus with ignorance as condition, formations; with formations as condition, consciousness … so on … this is the origin of this whole mass of suffering.

With the complete fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness … so on … this is the cessation of this whole mass of suffering.

Thus have I heard: At one time, the Blessed One was dwelling in the Kuru country, at a town of the Kurus named Kammāsadhamma.

Then the venerable Ānanda approached the Blessed One, and 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, marvelous, venerable sir.

How profound this dependent origination is, and how profound it appears, yet to me it seems as clear as clear can be.

Do not say so, Ānanda, do not say so, Ānanda. This dependent origination is profound and appears profound. It is through not understanding and not penetrating this Dhamma, Ānanda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted rushes and reeds, and does not pass beyond saṁsāra, with its plane of misery, unfortunate destinations, and lower realms.

With aging and death as condition, there is birth: so it should be said when asked, Ānanda.

What is the condition for aging and death? If asked, one should say, Birth is the condition for aging and death. With birth as condition, there is existence: so it should be said when asked, Ānanda.

What is the condition for birth? If asked, one should say, Existence is the condition for birth. With existence as condition, there is clinging: so it should be said when asked, Ānanda.

What is the condition for existence? If asked, one should say, Clinging is the condition for existence. With clinging as condition, there is craving: so it should be said when asked, Ānanda.

What is the condition for clinging? If asked, one should say, Craving is the condition for clinging. With craving as condition, there is feeling: so it should be said when asked, Ānanda.

What is the condition for craving? If asked, one should say, Feeling is the condition for craving. With feeling as condition, there is contact: so it should be said when asked, Ānanda.

What is the condition for feeling? If asked, one should say, Contact is the condition for feeling. With contact as condition, there is name-and-form: so it should be said when asked, Ānanda.

What is the condition for contact? If asked, one should say, Name-and-form is the condition for contact. With name-and-form as condition, there is consciousness: so it should be said when asked, Ānanda.

What is the condition for name-and-form? If asked, one should say, Consciousness is the condition for name-and-form. Thus, Ānanda, with name-and-form as condition, there is consciousness; with consciousness as condition, there is name-and-form; with name-and-form as condition, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is existence; with existence as condition, there is birth; with birth as condition, there arise aging and death, sorrow, lamentation, pain, displeasure, and despair.

Thus is the origin of this entire mass of suffering.

With birth as condition, there is aging and death: thus it has been said. And, Ānanda, it is in this way that it should be understood how through birth, aging and death come to be.

For if, Ānanda, there were absolutely and utterly no birth of any kind anywhere: that is, of gods in the state of gods, of fairies in the state of fairies, of spirits in the state of spirits, of demons in the state of demons, of humans in the state of humans, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of reptiles in the state of reptiles: then, in the complete absence of birth, with the cessation of birth, would aging and death be discerned?

Certainly not, venerable sir.

Therefore, Ānanda, this is the cause, this is the reason, this is the origin, this is the condition for aging and death, namely, birth.

With existence as condition, there is birth: thus it has been said. And, Ānanda, it is in this way that it should be understood how through existence, birth comes to be.

For if, Ānanda, there were absolutely and utterly no existence of any kind anywhere: that is, sensual existence, form existence, or formless existence: then, in the complete absence of existence, with the cessation of existence, would birth be discerned?

Certainly not, venerable sir.

Therefore, Ānanda, this is the cause, this is the reason, this is the origin, this is the condition for birth, namely, existence.

With clinging as condition, there is existence: thus it has been said. And, Ānanda, it is in this way that it should be understood how through clinging, existence comes to be.

For if, Ānanda, there were absolutely and utterly no clinging of any kind anywhere: that is, clinging to sensual pleasures, clinging to views, clinging to rituals and observances, clinging to a doctrine of self: then, in the complete absence of clinging, with the cessation of clinging, would existence be discerned?

Would clinging be discerned if that were not the case, Ananda?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for existence, namely, clinging.

It is said that craving is the condition for clinging, indeed, Ananda, it should be understood in this way, how craving is the condition for clinging.

And if, Ananda, there were absolutely no craving for anything anywhere: that is, craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for mental phenomena: then, in the absence of all craving, with the cessation of craving, would clinging be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for clinging, namely, craving.

It is said that feeling is the condition for craving, indeed, Ananda, it should be understood in this way, how feeling is the condition for craving.

And if, Ananda, there were absolutely no feeling for anything 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: then, in the absence of all 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 condition for craving, namely, feeling.

Thus, Ananda, dependent on feeling there is craving, dependent on craving there is seeking, dependent on seeking there is gain, dependent on gain there is decision-making, dependent on decision-making there is desire and lust, dependent on desire and lust there is attachment, dependent on attachment there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding, and because of safeguarding, various unwholesome and unskillful states arise, such as taking up of sticks and weapons, conflicts, quarrels, and disputes, slandering, lying, and other evil unwholesome states.

It is said that because of safeguarding, various unwholesome and unskillful states arise, indeed, Ananda, it should be understood in this way, how because of safeguarding, various unwholesome and unskillful states arise.

And if, Ananda, there were absolutely no safeguarding for anything anywhere, in the absence of all safeguarding, with the cessation of safeguarding, would various unwholesome and unskillful states arise?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for the arising of various unwholesome and unskillful states, namely, safeguarding.

It is said that stinginess is the condition for safeguarding, indeed, Ananda, it should be understood in this way, how stinginess is the condition for safeguarding.

And if, Ananda, there were absolutely no stinginess for anything anywhere, in the absence of all stinginess, with the cessation of stinginess, would safeguarding be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for safeguarding, namely, stinginess.

It is said that possession is the condition for stinginess, indeed, Ananda, it should be understood in this way, how possession is the condition for stinginess.

And if, Ananda, there were absolutely no possession for anything anywhere, in the absence of all possession, 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 condition for stinginess, namely, possession.

It is said that attachment is the condition for possession, indeed, Ananda, it should be understood in this way, how attachment is the condition for possession.

And if, Ananda, there were absolutely no attachment for anything anywhere, in the absence of all attachment, with the cessation of attachment, would possession be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for possession: namely, attachment.

It is said that desire and lust is the condition for attachment, indeed, Ananda, it should be understood in this way, how desire and lust is the condition for attachment.

And if, Ananda, there were absolutely no desire and lust for anything anywhere, in the absence of all desire and lust, with the cessation of desire and lust, would attachment be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for attachment, namely, desire and lust.

This is the origin, this is the condition for clinging, that is craving. Dependent on decision-making, there is craving - this, Ānanda, should be understood in this way, how dependent on decision-making, there is craving. And if, Ānanda, there were absolutely no decision-making at all, for anyone at all, in any way at all, could craving be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for craving, that is decision-making. Dependent on gain, there is decision-making - this, Ānanda, should be understood in this way, how dependent on gain, there is decision-making.

And if, Ānanda, there were absolutely no gain at all, for anyone at all, in any way at all, could decision-making be discerned? No, venerable sir. Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for decision-making, that is gain. Dependent on seeking, there is gain - this, Ānanda, should be understood in this way, how dependent on seeking, there is gain. And if, Ānanda, there were absolutely no seeking at all, for anyone at all, in any way at all, could gain be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for gain, that is seeking. Dependent on craving, there is seeking - this, Ānanda, should be understood in this way, how dependent on craving, there is seeking. And if, Ānanda, there were absolutely no craving at all, for anyone at all, in any way at all, such as sensual craving, craving for existence, craving for non-existence, could seeking be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for seeking, that is craving. Thus, Ānanda, these two things become mutually supportive to lead to one sensation. Dependent on contact, there is sensation - this, Ānanda, should be understood in this way, how dependent on contact, there is sensation. And if, Ānanda, there were absolutely no contact at all, for anyone at all, in any way at all, such as eye contact, ear contact, nose contact, tongue contact, body contact, mind contact, could sensation be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for sensation, that is contact. Dependent on name-and-form, there is contact - this, Ānanda, should be understood in this way, how dependent on name-and-form, there is contact.

If there were no designation by which, by whatever features, by whatever signs, by whatever symbols, by whatever descriptions the name-body is designated, could material-body's designation-contact be discerned? No, venerable sir.

If there were no designation by which the material-body is designated, could name-body's resistance-contact be discerned? No, venerable sir.

If there were no designation by which both name-body and material-body are designated, could either designation-contact or resistance-contact be discerned? No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, that is name-and-form. Dependent on consciousness, there is name-and-form - this, Ānanda, should be understood in this way, how dependent on consciousness, there is name-and-form.

And if, Ānanda, consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb? No, venerable sir. And if, Ānanda, having descended into the womb, consciousness were to depart, would name-and-form be born into this state of being? No, venerable sir.

And if, Ānanda, the consciousness of the young boy or girl were to be cut off, would name-and-form grow, increase, and mature? No, venerable sir. Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form, that is consciousness.

Regarding name-and-form: this consciousness.

It has been said, Consciousness is conditioned by name-and-form, Ananda. By this method, it should be understood how consciousness is conditioned by name-and-form.

And indeed, Ananda, consciousness would not find a footing in name-and-form, would future birth, aging, and death, the arising of suffering, be discerned?

No, venerable sir.

Therefore, Ananda, this is the cause, this is the origin, this is the condition for consciousness, that is name-and-form.

To this extent, one might be born, age, die, pass away, or reappear.

To this extent is the scope of language, to this extent is the scope of designation, to this extent is the scope of description, to this extent is the range of wisdom, to this extent the cycle operates, the cycle of existence, for the designation of this state, where name-and-form along with consciousness operate with mutual conditionality.

And to what extent, Ananda, does one designate oneself?

One designates oneself as form, limited self:

I am a form, limited self.

Or as form, infinite self:

I am a form, infinite self.

Or as formless, limited self:

I am a formless, limited self.

Or as formless, infinite self:

I am a formless, infinite self.

There, Ananda, one who designates oneself as a form, limited self.

Now or in the future, one designates oneself as a form, limited self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a form, limited self, follows along, enough said.

There, Ananda, one who designates oneself as a form, infinite self.

Now or in the future, one designates oneself as a form, infinite self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a form, infinite self, follows along, enough said.

There, Ananda, one who designates oneself as a formless, limited self.

Now or in the future, one designates oneself as a formless, limited self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a formless, limited self, follows along, enough said.

There, Ananda, one who designates oneself as a formless, infinite self.

Now or in the future, one designates oneself as a formless, infinite self, thinking I might adapt to that state of truth.

Thus, Ananda, the view of a formless, infinite self, follows along, enough said.

To this extent, Ananda, one designates oneself.

And to what extent, Ananda, does one not designate oneself?

One does not designate oneself as form, limited self:

I am a form, limited self.

Or as form, infinite self:

I am a form, infinite self.

Or as formless, limited self:

I am a formless, limited self.

Or as formless, infinite self:

I am a formless, infinite self.

There, Ananda, one who does not designate oneself as a form, limited self.

Now or in the future, one does not designate oneself as a form, limited self, thinking I might not adapt to that state of truth.

Thus, Ananda, the view of a form, limited self, does not follow along, enough said.

There, Ananda, one who does not designate oneself as a form, infinite self.

Now or in the future, one does not designate oneself as a form, infinite self, thinking I might not adapt to that state of truth.

Thus, Ananda, the view of a form, infinite self, does not follow along, enough said.

There, Ananda, one who does not designate oneself as a formless, limited self.

Now or in the future, one does not designate oneself as a formless, limited self, thinking I might not adapt to that state of truth.

Thus, Ānanda, one does not follow the view of limited or infinite formlessness.

There, Ānanda, one who does not conceive or present an infinite, formless self, neither now nor in the future, nor does one think, I shall become thus in the future, nor does one think, I shall not be thus in the future. Thus, Ānanda, one does not follow the view of infinite formlessness. To this extent, Ānanda, one does not conceive or present a self.

And how, Ānanda, does one reflect upon oneself? One reflects upon oneself as feeling: Feeling is my self. Or one reflects: Feeling is not my self, my self is not feeling. Or one reflects: Feeling is not my self, nor is non-feeling my self; my self feels, for feeling is the nature of my self.

There, Ānanda, to one who says: Feeling is my self, it should be said: There are these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Which of these three feelings do you consider as self?

When one feels a pleasant feeling, one does not feel a painful feeling or a neither-painful-nor-pleasant feeling; one feels only a pleasant feeling. When one feels a painful feeling, one does not feel a pleasant feeling or a neither-painful-nor-pleasant feeling; one feels only a painful feeling. When one feels a neither-painful-nor-pleasant feeling, one does not feel a pleasant feeling or a painful feeling; one feels only a neither-painful-nor-pleasant feeling.

Indeed, Ānanda, a pleasant feeling is impermanent, conditioned, dependent on causes, subject to destruction, vanishing, fading away, and cessation. So is a painful feeling and a neither-painful-nor-pleasant feeling. While experiencing a pleasant feeling, one thinks, This is my self. Upon the cessation of that pleasant feeling, one thinks, My self has gone.

The same applies to painful and neither-painful-nor-pleasant feelings. Thus, one who says: Feeling is my self, reflects upon oneself as mixed with impermanence, pleasure, and pain, which arise and vanish.

Therefore, Ānanda, it is not suitable to reflect: Feeling is my self. To one who says: Feeling is not my self, non-feeling is my self, it should be asked: In the complete absence of feeling, could there be the notion This I am? No, lord.

Therefore, Ānanda, it is not suitable to reflect: Feeling is not my self, non-feeling is my self. To one who says: Feeling is not my self, nor is non-feeling my self, my self feels, for feeling is the nature of my self, it should be said: Should feeling completely cease, could there be the notion This I am? No, lord.

Therefore, Ānanda, it is not suitable to reflect: Feeling is not my self, nor is non-feeling my self, my self feels, for feeling is the nature of my self. When, Ānanda, a disciple does not regard feeling as self, nor non-feeling as self, nor thinks my self feels, for feeling is the nature of my self, not reflecting thus, he does not cling to anything in the world. Not clinging, he is not agitated; not being agitated, he personally attains Nibbāna, knowing: Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Thus, Ānanda, a disciple with a liberated mind who is told: The Tathāgata exists after death, or The Tathāgata does not exist after death, does not fit with such views.

It is not appropriate. The Tathagata exists after death is not appropriate. The Tathagata does not exist after death is not appropriate. The Tathagata both exists and does not exist after death is not appropriate. The Tathagata neither exists nor does not exist after death is not appropriate. Why is that?

As far as terms and their usage extend, as far as language and its usage extend, as far as designations and their usage extend, as far as wisdom and its range extend, as far as the cycle goes and revolves, that disciple who is released through direct knowing of these, it is not appropriate to say of him he does not know or see because of that view.

There are, Ananda, seven stations of consciousness and two realms. What are the seven? There are beings diverse in body and diverse in perception, such as humans, some gods, and some beings in states of woe. This is the first station of consciousness.

There are beings diverse in body but uniform in perception, such as the gods of Brahma's retinue, born there first. This is the second station of consciousness.

There are beings uniform in body and diverse in perception, such as the Radiant Gods. This is the third station of consciousness.

There are beings uniform in body and perception, such as the gods of Streaming Radiance. This is the fourth station of consciousness.

There are beings who, having completely transcended the perception of form, with the disappearance of the perception of resistance, not attending to the perception of diversity, thinking Infinite space, have entered and dwell in the base of infinite space. This is the fifth station of consciousness.

There are beings who, having completely transcended the base of infinite space, thinking Infinite consciousness, have entered and dwell in the base of infinite consciousness. This is the sixth station of consciousness.

There are beings who, having completely transcended the base of infinite consciousness, thinking There is nothing, have entered and dwell in the base of nothingness. This is the seventh station of consciousness. The realm of non-perception and the realm of neither-perception-nor-non-perception are the second.

Regarding the first station of consciousness, diverse in body and perception, such as humans, some gods, and some beings in states of woe, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord. ...

Regarding the realm of non-perception, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord.

Regarding the realm of neither-perception-nor-non-perception, if someone understands this, its arising, its cessation, its appeal, its danger, and its escape, is it appropriate for them to take delight in it? No, lord.

When a disciple, Ananda, having truly understood the origin, passing away, gratification, danger, and escape in regard to these seven stations of consciousness and these two realms, is released without clinging, he is said to be one who is liberated by wisdom.

There are, Ananda, eight liberations. What are the eight?

One perceives form internally, and external forms are seen. This is the first liberation.

Perceiving internally the mind is formless, external forms are seen. This is the second liberation.

Being intent only on beauty. This is the third liberation.

Completely transcending the perception of form, with the disappearance of the perception of resistance, not attending to the perception of diversity, thinking Infinite space, one enters and dwells in the base of infinite space. This is the fourth liberation.

Completely transcending the base of infinite space, thinking Infinite consciousness, one enters and dwells in the base of infinite consciousness. This is the fifth liberation.

Completely transcending the base of infinite consciousness, thinking There is nothing, one enters and dwells in the base of nothingness. This is the sixth liberation.

Completely transcending the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh liberation.

Completely transcending the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth liberation.

These, Ananda, are the eight liberations. When a disciple, Ananda, can enter and emerge from these eight liberations in forward and reverse order, as he wishes, having witnessed them for himself through direct knowing in this very life, and having attained to the mental and wisdom liberation, he is called a disciple who is liberated in both respects.

And this, Ananda, is called the liberation in both respects, beyond which there is none other.

There is no liberation superior or more excellent than this. Thus spoke the Blessed One. The venerable Ānanda was delighted with what the Blessed One had said.

The Great Discourse on Causation is finished.

He was dwelling at Sāvatthī.

Disciples, whatever one intends, whatever one plans, whatever lies latent within, becomes an object for the continuation of consciousness. When there is an object, there is an establishment of consciousness. When consciousness is established and has come to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering.

But if one does not intend, if one does not plan, but still has latent tendencies, this becomes an object for the continuation of consciousness. When there is an object, there is an establishment of consciousness. When consciousness is established and has come to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering.

But when one neither intends nor plans nor has latent tendencies, this does not become an object for the continuation of consciousness. When there is no object, there is no establishment of consciousness. When consciousness is not established and does not come to growth, there is no production of renewed existence in the future. When there is no production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this whole mass of suffering.

At one time, the Blessed One was staying in Savatthi, in Jeta's Grove, Anathapindika's Park.

There, the Blessed One addressed the disciples: Disciples. Venerable Sir, the disciples replied.

The Blessed One said: To what extent should a disciple examine things thoroughly for the complete understanding of suffering?

Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, with the Blessed One as our refuge. It would be good if the Blessed One would clarify the meaning of this statement. We will listen and remember it.

Then listen and pay close attention, I will speak. Yes, venerable sir, the disciples replied. The Blessed One said:

Here a disciple examines thoroughly: What is the cause, origin, birth, and condition of the various kinds of suffering that arise in the world, including aging and death? When what exists does aging and death come to be, and when what does not exist does aging and death not come to be?

Through examination, he understands: The various kinds of suffering that arise in the world, including aging and death, are caused, originated, born, and conditioned by birth. With birth as condition, aging and death come to be; without birth, aging and death do not come to be. He understands aging and death, their origin, cessation, and the path leading to their cessation, and practices accordingly, living in accordance with the Dhamma.

This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of aging and death.

Then, examining further, he understands: Birth is caused, originated, born, and conditioned by existence. With existence as condition, birth comes to be; without existence, birth does not come to be.

He understands birth, its origin, cessation, and the path leading to its cessation, and practices accordingly, living in accordance with the Dhamma. This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of birth.

Further examining, he understands the cause, origin, birth, and condition of existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations.

He understands that formations are caused, originated, born, and conditioned by ignorance. With ignorance as condition, formations come to be; without ignorance, formations do not come to be.

He understands formations, their origin, cessation, and the path leading to their cessation, and practices accordingly, living in accordance with the Dhamma.

This is called a disciple who is fully practicing for the complete understanding of suffering, for the cessation of formations. When a person, influenced by ignorance, generates meritorious, demeritorious, or imperturbable formations, consciousness follows accordingly. But when a disciple has abandoned ignorance and gained knowing, he does not generate meritorious, demeritorious, or imperturbable formations.

Not generating formations, not intending, he does not grasp at anything in the world. Not grasping, he is not agitated; not agitated, he personally attains Nibbana. He understands: Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. When he feels a pleasant, painful, or neither-painful-nor-pleasant feeling, he understands it as impermanent, not to be delighted in, not to be welcomed. Thus, when feeling a pleasant, painful, or neither-painful-nor-pleasant feeling, he feels it detached.

Thus, experiencing a sensation that is limited to the body, one understands I experience a sensation limited to the body; experiencing a sensation that is limited to life, one understands I experience a sensation limited to life. After the breakup of the body, upon the exhaustion of life, right here all sensations will become cool, not delighted in, while the corpse will remain.

Just as a person might remove a hot clay pot from the potter's kiln and set it aside on a smooth ground. There, whatever heat there is would cool down right there, and the potsherds would remain. In the same way experiencing a sensation limited to the body, one understands I experience a sensation limited to the body; experiencing a sensation limited to life, one understands I experience a sensation limited to life.

After the breakup of the body, upon the exhaustion of life, right here all sensations will become cool, not delighted in, the corpse will remain.

What do you think would a disciple who has eliminated the contaminants generate a meritorious formation, or a demeritorious formation, or an imperturbable formation?

No, venerable sir. Completely without formations, with the cessation of formations, would consciousness be discerned? No, venerable sir.

Completely without consciousness, with the cessation of consciousness, would name-and-form be discerned? No, venerable sir.

Completely without name-and-form, with the cessation of name-and-form, would the six sense bases be discerned? No, venerable sir.

Completely without the six sense bases, with the cessation of the six sense bases, would contact be discerned? No, venerable sir.

Completely without contact, with the cessation of contact, would sensation be discerned? No, venerable sir.

Completely without sensation, with the cessation of sensation, would craving be discerned? No, venerable sir.

Completely without craving, with the cessation of craving, would clinging be discerned? No, venerable sir.

Completely without clinging, with the cessation of clinging, would existence be discerned? No, venerable sir.

Completely without existence, with the cessation of existence, would birth be discerned? No, venerable sir.

Completely without birth, with the cessation of birth, would aging and death be discerned? No, venerable sir.

Good, good thus it is and not otherwise.

Believe me on this be resolved, have no doubts about this, be free from perplexity.

This is the end of suffering.

Thus have I heard: At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Now on that occasion, a pernicious view had arisen in a disciple named Sāti, the fishermans son, thus:

As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.

Several disciples heard about this and went to the disciple Sāti, the fishermans son. They asked him:

Is it true, friend Sāti, that such a pernicious view has arisen in you: As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another?

Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.

Then those disciples, desiring to detach the disciple Sāti, the fishermans son, from that pernicious view, pressed and questioned and rebuked him thus:

Do not say so, friend Sāti. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways, friend Sāti, the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.

Even though pressed and questioned and rebuked by those disciples in this way, the disciple Sāti, the fishermans son, still adhered to that pernicious view and continued to insist upon it.

When those disciples were unable to detach the disciple Sāti, the fishermans son, from that pernicious view, they went to the Blessed One. After paying homage to him, they sat down to one side and reported the matter to him.

Venerable sir, a pernicious view has arisen in the disciple Sāti, the fishermans son, thus: As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. We have tried to detach him from that pernicious view, but he still adheres to it and insists upon it. It would be good if the Blessed One would summon the disciple Sāti, the fishermans son, and admonish him.

Then the Blessed One addressed a certain disciple thus:

Come, disciple, tell the disciple Sāti, the fishermans son, in my name that the Teacher calls him.

Yes, venerable sir, the disciple replied, and he went to the disciple Sāti, the fishermans son, and said:

Friend Sāti, the Teacher calls you.

Yes, friend, the disciple Sāti replied.

Then the disciple Sāti, the son of a fisherman, having replied to that disciple, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, the Blessed One said to the disciple Sāti, the son of a fisherman:

Is it true, Sāti, that such a pernicious view has arisen in you:

I understand the Dhamma taught by the Blessed One in such a way that this very consciousness runs and wanders, not another?

Indeed, venerable sir, I understand the Dhamma taught by the Blessed One in such a way that this very consciousness runs and wanders, not another.

What is that consciousness, Sāti?

Venerable sir, it is that which speaks and feels, that which experiences the results of good and bad actions in various existences.

To whom, foolish man, have you ever known me to teach the Dhamma in that way?

Haven't I stated in many ways that consciousness is dependently arisen, that without a condition there is no arising of consciousness?

But you, foolish man, have misrepresented us by your wrong grasp, and thereby you harm yourself and generate much demerit.

This will be for your long-term harm and suffering, foolish man.

Then the Blessed One addressed the disciples:

What do you think is this disciple Sāti, the son of a fisherman, even warm in this Dhamma and Discipline?

How could he be, venerable sir?

No, venerable sir.

When this was said, the disciple Sāti, the son of a fisherman, sat silent, dismayed, with shoulders drooping, head down, brooding, without response.

Then the Blessed One, knowing that the disciple Sāti, the son of a fisherman, was silent, dismayed, with shoulders drooping, head down, brooding, without response, said to him:

You will be known, foolish man, by this pernicious view of yours.

Here, I will question the disciples.

Then the Blessed One addressed the disciples:

Do you understand the Dhamma taught by me in such a way that this disciple Sāti, the son of a fisherman, has misrepresented us by his wrong grasp, and thereby harms himself and generates much demerit?

No, venerable sir.

For in many ways, venerable sir, we have been taught by the Blessed One that consciousness is dependently arisen, that without a condition there is no arising of consciousness.

Good, good, disciples.

It is good that you understand the Dhamma taught by me in such a way.

For in many ways I have stated that consciousness is dependently arisen, that without a condition there is no arising of consciousness.

But this disciple Sāti, the son of a fisherman, has misrepresented us by his wrong grasp, and thereby he harms himself and generates much demerit.

This will be for his long-term harm and suffering, foolish man.

Disciples, whatever condition consciousness arises in dependence on, it is reckoned by that condition.

Depending on the eye and forms, consciousness arises, and it is reckoned as eye-consciousness; depending on the ear and sounds, consciousness arises, and it is reckoned as ear-consciousness; depending on the nose and odors, consciousness arises, and it is reckoned as nose-consciousness; depending on the tongue and flavors, consciousness arises, and it is reckoned as tongue-consciousness; depending on the body and tangibles, consciousness arises, and it is reckoned as body-consciousness; depending on the mind and mental phenomena, consciousness arises, and it is reckoned as mind-consciousness.

Just as whatever condition a fire burns in dependence on, it is reckoned by that condition.

Depending on wood, a fire burns, and it is reckoned as a wood fire;

depending on chaff, a fire burns, and it is reckoned as a chaff fire;

depending on grass, a fire burns, and it is reckoned as a grass fire;

depending on cow dung, a fire burns, and it is reckoned as a cow dung fire;

depending on husks, a fire burns, and it is reckoned as a husk fire;

depending on rubbish, a fire burns, and it is reckoned as a rubbish fire.

So too whatever condition consciousness arises in dependence on, it is reckoned by that condition.

Depending on the eye and forms, consciousness arises, and it is reckoned as eye-consciousness;

depending on the ear and sounds, consciousness arises, and it is reckoned as ear-consciousness;

depending on the nose and odors, consciousness arises, and it is reckoned as nose-consciousness;

depending on the tongue and flavors, consciousness arises, and it is reckoned as tongue-consciousness.

Depending on the body and tangibles, consciousness arises, and it is reckoned as body-consciousness.

It goes to reckoning.

Depending on the mind and mental objects, consciousness arises, and it is called mental consciousness.

Do you see this as it is?

Yes, venerable sir.

Do you see that it arises with nutriment, disciples?

Yes, venerable sir.

Do you see that with the cessation of nutriment, what has arisen ceases, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

If you were to cling to, delight in, be attached to, and hold on to this view as pure and bright, would you understand the teaching of the raft for crossing over, not for holding on to?

No, venerable sir.

If you were not to cling to, delight in, be attached to, and hold on to this view as pure and bright, would you understand the teaching of the raft for crossing over, not for holding on to?

Yes, venerable sir.

Disciples, there are these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking to come to be.

What are the four?

Edible food, whether coarse or fine, contact as the second, mental volition as the third, and consciousness as the fourth.

And these four kinds of nutriment what is their cause, what is their origin, what is their birth, what is their arising?

These four kinds of nutriment have craving as their cause, craving as their origin, craving as their birth, craving as their arising.

And this craving what is its cause, what is its origin, what is its birth, what is its arising?

Craving has feeling as its cause, feeling as its origin, feeling as its birth, feeling as its arising.

And this feeling what is its cause, what is its origin, what is its birth, what is its arising?

Feeling has contact as its cause, contact as its origin, contact as its birth, contact as its arising.

And this contact what is its cause, what is its origin, what is its birth, what is its arising?

Contact has the six sense bases as its cause, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its arising.

And these six sense bases what is their cause, what is their origin, what is their birth, what is their arising?

The six sense bases have name-and-form as their cause, name-and-form as their origin, name-and-form as their birth, name-and-form as their arising.

And this name-and-form what is its cause, what is its origin, what is its birth, what is its arising?

Name-and-form has consciousness as its cause, consciousness as its origin, consciousness as its birth, consciousness as its arising.

And this consciousness what is its cause, what is its origin, what is its birth, what is its arising?

Consciousness has formations as its cause, formations as its origin, formations as its birth, formations as its arising.

And these formations what is their cause, what is their origin, what is their birth, what is their arising?

Formations have ignorance as their cause, ignorance as their origin, ignorance as their birth, ignorance as their arising.

Thus with ignorance as condition, formations arise;

with formations as condition, consciousness arises;

with consciousness as condition, name-and-form arises;

with name-and-form as condition, the six sense bases arise;

with the six sense bases as condition, contact arises;

with contact as condition, feeling arises;

with feeling as condition, craving arises;

with craving as condition, clinging arises;

with clinging as condition, becoming arises;

with becoming as condition, birth arises;

with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair arise.

Thus is the arising of this whole mass of suffering.

It is said: With birth as condition, aging and death arise.

How does this happen?

With birth as condition, venerable sir, aging and death arise; thus it happens for us:

with birth as condition, aging and death arise.

With becoming as condition, birth arises; thus it has been said. But how does birth arise from becoming, or does it not? How does it happen in this case?

With becoming as condition, venerable sir, birth arises; thus it happens in this case: with becoming as condition, birth arises.

With clinging as condition, becoming arises; thus it has been said. But how does becoming arise from clinging, or does it not? How does it happen in this case?

With clinging as condition, venerable sir, becoming arises; thus it happens in this case: with clinging as condition, becoming arises.

With craving as condition, clinging arises; thus it has been said. But how does clinging arise from craving, or does it not? How does it happen in this case?

With craving as condition, venerable sir, clinging arises; thus it happens in this case: with craving as condition, clinging arises.

With feeling as condition, craving arises; thus it has been said. But how does craving arise from feeling, or does it not? How does it happen in this case?

With feeling as condition, venerable sir, craving arises; thus it happens in this case: with feeling as condition, craving arises.

With contact as condition, feeling arises; thus it has been said. But how does feeling arise from contact, or does it not? How does it happen in this case?

With contact as condition, venerable sir, feeling arises; thus it happens in this case: with contact as condition, feeling arises.

With the six sense bases as condition, contact arises; thus it has been said. But how does contact arise from the six sense bases, or does it not? How does it happen in this case?

With the six sense bases as condition, venerable sir, contact arises; thus it happens in this case: with the six sense bases as condition, contact arises.

With name-and-form as condition, the six sense bases arise; thus it has been said. But how do the six sense bases arise from name-and-form, or do they not? How does it happen in this case?

With name-and-form as condition, venerable sir, the six sense bases arise; thus it happens in this case: with name-and-form as condition, the six sense bases arise.

With consciousness as condition, name-and-form arises; thus it has been said. But how does name-and-form arise from consciousness, or does it not? How does it happen in this case?

With consciousness as condition, venerable sir, name-and-form arises; thus it happens in this case: with consciousness as condition, name-and-form arises.

With formations as condition, consciousness arises; thus it has been said. But how does consciousness arise from formations, or does it not? How does it happen in this case?

With formations as condition, venerable sir, consciousness arises; thus it happens in this case: with formations as condition, consciousness arises.

With ignorance as condition, formations arise; thus it has been said. But how do formations arise from ignorance, or do they not? How does it happen in this case?

With ignorance as condition, venerable sir, formations arise; thus it happens in this case: with ignorance as condition, formations arise.

Good, disciples. Thus you should say, and I also say thus: when this exists, that comes to be; with the arising of this, that arises. That is to say:

With ignorance as condition, formations arise;

With formations as condition, consciousness arises;

With consciousness as condition, name-and-form arises;

With name-and-form as condition, the six sense bases arise;

With the six sense bases as condition, contact arises;

With contact as condition, feeling arises;

With feeling as condition, craving arises;

With craving as condition, clinging arises;

With clinging as condition, becoming arises;

With becoming as condition, birth arises;

With birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering.

But with the remainderless fading away and cessation of ignorance comes cessation of formations;

With the cessation of formations, cessation of consciousness;

With the cessation of consciousness, cessation of name-and-form;

With the cessation of name-and-form, cessation of the six sense bases;

With the cessation of the six sense bases, cessation of contact;

With the cessation of contact, cessation of feeling;

With the cessation of feeling, cessation of craving;

With the cessation of craving, cessation of clinging;

With the cessation of clinging, cessation of becoming;

With the cessation of becoming, cessation of birth;

With the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this whole mass of suffering.

With the cessation of birth, aging and death cease; thus it has been said. But how does aging and death cease with the cessation of birth, or does it not? How does it happen in this case?

With the cessation of birth, venerable sir, aging and death cease; thus it happens in this case: with the cessation of birth, aging and death cease.

With the cessation of becoming, birth ceases; thus it has been said. But how does birth cease with the cessation of becoming, or does it not? How does it happen in this case?

With the cessation of becoming, venerable sir, birth ceases; thus it happens in this case: with the cessation of becoming, birth ceases.

With the cessation of clinging, becoming ceases; thus it has been said. But how does becoming cease with the cessation of clinging, or does it not? How does it happen in this case?

With the cessation of clinging, venerable sir, becoming ceases; thus it happens in this case: with the cessation of clinging, becoming ceases.

With the cessation of craving, clinging ceases; thus it has been said. But how does clinging cease with the cessation of craving, or does it not? How does it happen in this case?

With the cessation of craving, venerable sir, clinging ceases; thus it happens in this case: with the cessation of craving, clinging ceases.

It is said: With the cessation of craving, there is the cessation of suffering. But is it with the cessation of feeling that there is the cessation of craving, or not? How is it in this case?

With the cessation of feeling, venerable sir, there is the cessation of craving; thus it is in this case: with the cessation of feeling, there is the cessation of craving.

It is said: With the cessation of contact, there is the cessation of feeling. But is it with the cessation of contact that there is the cessation of feeling, or not? How is it in this case?

With the cessation of contact, venerable sir, there is the cessation of feeling; thus it is in this case: with the cessation of contact, there is the cessation of feeling.

It is said: With the cessation of the six sense bases, there is the cessation of contact. But is it with the cessation of the six sense bases that there is the cessation of contact, or not? How is it in this case?

With the cessation of the six sense bases, venerable sir, there is the cessation of contact; thus it is in this case: with the cessation of the six sense bases, there is the cessation of contact.

It is said: With the cessation of name-and-form, there is the cessation of the six sense bases. But is it with the cessation of name-and-form that there is the cessation of the six sense bases, or not? How is it in this case?

With the cessation of name-and-form, venerable sir, there is the cessation of the six sense bases; thus it is in this case: with the cessation of name-and-form, there is the cessation of the six sense bases.

It is said: With the cessation of consciousness, there is the cessation of name-and-form. But is it with the cessation of consciousness that there is the cessation of name-and-form, or not? How is it in this case?

With the cessation of consciousness, venerable sir, there is the cessation of name-and-form; thus it is in this case: with the cessation of consciousness, there is the cessation of name-and-form.

It is said: With the cessation of formations, there is the cessation of consciousness. But is it with the cessation of formations that there is the cessation of consciousness, or not? How is it in this case?

With the cessation of formations, venerable sir, there is the cessation of consciousness; thus it is in this case: with the cessation of formations, there is the cessation of consciousness.

It is said: With the cessation of ignorance, there is the cessation of formations. But is it with the cessation of ignorance that there is the cessation of formations, or not? How is it in this case?

With the cessation of ignorance, venerable sir, there is the cessation of formations; thus it is in this case: with the cessation of ignorance, there is the cessation of formations.

Good, disciples. Thus you should also say, as I say: when this is, that is; with the arising of this, that arises. When this is not, that is not; with the cessation of this, that ceases. That is to say: with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this whole mass of suffering.

Now knowing and seeing thus, would you run back to the past, thinking: Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what were we in the past?

No, venerable sir.

Knowing and seeing thus, would you run forward to the future, thinking: Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we be in the future?

No, venerable sir.

Knowing and seeing thus, would you be inwardly perplexed about the present, thinking: Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?

No, venerable sir.

Knowing and seeing thus, would you say: The teacher is respected by us, and out of respect for the teacher, we speak thus?

No, venerable sir.

Knowing and seeing thus, would you say: The recluse says this, and we speak thus because we are recluses?

No, venerable sir.

Knowing and seeing thus, would you turn to another teacher?

No, venerable sir.

Knowing and seeing thus, would you return to the observances, ceremonies, and rituals of common recluses and brahmins, considering them essential?

No, venerable sir.

Disciples, what you have known, seen, and understood by yourselves, that alone you should declare.

Yes, venerable sir.

Good, disciples. You are well guided by this teaching, which is visible here and now, immediate, inviting one to come and see, leading onwards, to be personally experienced by the wise. This is visible here and now, disciples.

The Dhamma is timeless, inviting, leading onwards, to be experienced individually by the wise: thus it is said, and this is said because of that.

Indeed from the coming together of three things, there is conception.

Here, the mother and father come together, but the mother is not in season, and the being to be born is not present: there is no conception.

Here, the mother and father come together, the mother is in season, but the being to be born is not present: there is no conception.

But when the mother and father come together, the mother is in season, and the being to be born is present: then from the coming together of these three things, there is conception.

Then the mother carries the embryo in her womb for nine or ten months with great difficulty, as a heavy burden.

Then after nine or ten months, the mother gives birth with great difficulty, as a heavy burden.

Then, having been born, the child is nourished with its own blood.

For in the noble discipline, this is called the mother's milk.

Then the child, growing up, with the maturation of its faculties, plays with the games of children, such as toy plows, toy carts, toy bows.

Then the child, growing up, with the maturation of its faculties, indulges in the five strands of sensual pleasure: forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and provocative.

Sounds cognizable by the ear...

odors cognizable by the nose...

tastes cognizable by the tongue...

tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and provocative.

Seeing a form with the eye, he becomes enamored with a pleasing form, and repelled by a displeasing form, and he lives with body-mindfulness unestablished, with limited awareness.

He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil, unwholesome states cease without remainder.

Thus, being involved in favoring and opposing, whatever feeling he feels: whether pleasant, painful, or neither-painful-nor-pleasant: he delights in that feeling, welcomes it, and remains holding to it.

As he does so, delight arises in him.

Now, delight in feelings is clinging; with clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.

Such is the origin of this whole mass of suffering.

Hearing a sound with the ear...

smelling an odor with the nose...

tasting a flavor with the tongue...

touching a tangible with the body...

cognizing a mental phenomenon with the mind, he becomes enamored with a pleasing mental phenomenon, and repelled by a displeasing mental phenomenon, and he lives with body-mindfulness unestablished, with limited awareness.

He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil, unwholesome states cease without remainder.

Thus, being involved in favoring and opposing, whatever feeling he feels: whether pleasant, painful, or neither-painful-nor-pleasant: he delights in that feeling, welcomes it, and remains holding to it.

As he does so, delight arises in him.

Now, delight in feelings is clinging; with clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.

Such is the origin of this whole mass of suffering.

Here a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfect in knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

He, having realized it by his own super- knowing, proclaims this world with its gods, Māras, and Brahmās, this generation with its recluses and brahmins, its princes and people.

He teaches the Dhamma, good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy life that is utterly perfect and pure.

A householder or householder's son or one born in some other family hears that Dhamma.

Having heard that Dhamma, he gains faith in the Tathāgata.

Possessing that faith, he considers thus:

The household life is crowded and dusty; life gone forth is wide open.

It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell.

What if I were to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness?

After some time, he abandons a small or large fortune, abandons a small or large circle of relatives, and shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness.

Abandoning the circle of relatives, shaving off his hair and beard, and donning the ochre robes, he goes forth from the household life into homelessness. Thus gone forth, he lives restrained by the rules of the disciples, abandoning the taking of life, abstaining from taking life, laying aside the rod and weapon, being conscientious, full of compassion, living for the welfare of all living beings.

Abandoning the taking of what is not given, he abstains from taking what is not given, accepting only what is given, living purely, without theft.

Abandoning unchastity, he lives a life of chastity, far removed from the vulgar practice of sexual intercourse.

Abandoning false speech, he abstains from false speech, speaking the truth, being devoted to the truth, reliable, trustworthy, not deceiving the world.

Abandoning malicious speech, he abstains from malicious speech, not repeating here what he has heard there to cause division, nor repeating there what he has heard here to cause division. Thus he is a reconciler of those who are divided, a promoter of unity, delighting in concord, rejoicing in concord, speaking words that promote concord.

Abandoning harsh speech, he abstains from harsh speech, speaking words that are gentle, pleasing to the ear, affectionate, going to the heart, courteous, liked by and agreeable to many people.

Abandoning idle chatter, he abstains from idle chatter, speaking at the right time, speaking what is factual, speaking what is beneficial, speaking on the Dhamma and the discipline, speaking words worth treasuring, timely, reasonable, and connected with the goal.

He abstains from injuring seeds and plants.

He takes only one meal a day, refraining from eating at night and outside the proper time.

He abstains from dancing, singing, music, and watching shows.

He abstains from wearing garlands, using perfumes, and beautifying himself with cosmetics.

He abstains from using high and luxurious beds.

He abstains from accepting gold and silver.

He abstains from accepting raw grain.

He abstains from accepting raw meat.

He abstains from accepting women and girls.

He abstains from accepting male and female slaves.

He abstains from accepting goats and sheep.

He abstains from accepting chickens and pigs.

He abstains from accepting elephants, cattle, horses, and mares.

He abstains from accepting fields and land.

He abstains from running messages and errands.

He abstains from buying and selling.

He abstains from false weights, false metals, and false measures.

He abstains from bribery, deception, and fraud.

He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

He is content with robes to protect his body and alms food to sustain his stomach. Wherever he goes, he sets out taking only these with him. Just as a bird, wherever it flies, carries its wings with it, so too he is content with robes to protect his body and alms food to sustain his stomach. Wherever he goes, he sets out taking only these with him.

Endowed with this noble aggregate of virtue, he experiences within himself a blameless happiness.

Seeing a form with the eye, he does not grasp at its signs and features. Since, if he left the eye faculty unguarded, evil, unwholesome states of longing and dejection might invade him, he practices guarding it, he protects the eye faculty, he undertakes the restraint of the eye faculty.

Hearing a sound with the ear...

Smelling an odor with the nose...

Tasting a flavor with the tongue...

Touching a tangible with the body...

Cognizing a mental phenomenon with the mind, he does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil, unwholesome states of longing and dejection might invade him, he practices guarding it, he protects the mind faculty, he undertakes the restraint of the mind faculty.

Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

He acts with clear knowing when going forward and returning; when looking ahead and looking away; when flexing and extending his limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

Endowed with this noble aggregate of virtue, this noble restraint of the faculties, and this noble mindfulness and clear knowing, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness on itself.

Abandoning longing for the world, with a mind free from longing...

He dwells with a mind free from covetousness, purifying his mind from covetousness;

having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, purifying his mind from ill will and hatred; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly knowing, purifying his mind from sloth and torpor; having abandoned restlessness and worry, he dwells unagitated, with an inwardly peaceful mind, purifying his mind from restlessness and worry;

having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome states, purifying his mind from doubt.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

Again with the subsiding of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

... the third jhāna ...

... the fourth jhāna.

Having seen a form with the eye, he does not become enamored with a pleasing form, nor does he become averse to a displeasing form, and he dwells with mindfulness of the body established, with an immeasurable mind.

He understands as it really is the liberation of mind and liberation by wisdom, where those evil unwholesome states cease without remainder.

Thus, free from favoring and opposing, whatever feeling he feels, whether pleasant, painful, or neither-painful-nor-pleasant, he does not delight in it, does not welcome it, and does not remain holding to it.

As he does not delight in, welcome, or remain holding to that feeling, the underlying tendency to attachment to feelings ceases.

With the cessation of attachment comes the cessation of clinging; with the cessation of clinging, the cessation of becoming; with the cessation of becoming, the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease.

Thus is the cessation of this whole mass of suffering.

Having heard a sound with the ear ...

... having smelled an odor with the nose ...

... having tasted a flavor with the tongue ...

... having felt a tangible object with the body ...

... having cognized a mental phenomenon with the mind, he does not become enamored with a pleasing phenomenon, nor does he become averse to a displeasing phenomenon, and he dwells with mindfulness of the body established, with an immeasurable mind.

He understands as it really is the liberation of mind and liberation by wisdom, where those evil unwholesome states cease without remainder.

Thus, free from favoring and opposing, whatever feeling he feels, whether pleasant, painful, or neither-painful-nor-pleasant, he does not delight in it, does not welcome it, and does not remain holding to it.

As he does not delight in, welcome, or remain holding to that feeling, the underlying tendency to attachment to feelings ceases.

With the cessation of attachment comes the cessation of clinging; with the cessation of clinging, the cessation of becoming; with the cessation of becoming, the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease.

Thus is the cessation of this whole mass of suffering.

Disciples, you should remember this brief exposition on the liberation through the destruction of craving, and the disciple Kevaṭṭa's son, who is free from the great net of craving and the mass of craving.

Thus spoke the Blessed One.

The disciples were satisfied and delighted in the Blessed One's words.

The Discourse on the Destruction of the Great Craving is finished.

Thus have I heard: At one time the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

In Bārāṇasī, at the Deer Park at Isipatana, the Tathāgata, the Arahant, the Fully Enlightened One, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths.

Which four?

The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

The Tathāgata, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of these four noble truths.

Associate with Sāriputta and Moggallāna;

Frequent Sāriputta and Moggallāna.

Wise disciples are supporters of their fellow disciples.

Just as a mother, so is Sāriputta; just as a bringer forth of those born, so is Moggallāna.

Sāriputta leads in the fruit of stream-entry, Moggallāna in the highest goal.

Sāriputta is capable of declaring, teaching, proclaiming, establishing, revealing, explaining, and making it clear the four noble truths in detail.

This is what the Blessed One said.

Having said this, the Well-Gone One, rising from his seat, entered the monastery.

Not long after the Blessed One had left, the Venerable Sāriputta addressed the disciples:

Friends, disciples.

Friend, those disciples replied to the Venerable Sāriputta.

The Venerable Sāriputta said this:

The Tathāgata, friend, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths.

Which four?

The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

And what, friends, is the noble truth of suffering?

Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.

And what, friends, is birth?

For the various beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact: this is called birth.

And what, friends, is aging?

For the various beings in the various orders of beings, their aging, decay, brokenness, graying, wrinkling, decline of life, weakening of the faculties: this is called aging.

And what, friends, is death?

For the various beings in the various orders of beings, their passing away, dissolution, disappearance, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty: this is called death.

And what, friends, is sorrow?

For one who has encountered some misfortune or is affected by some painful state, the sorrow, sorrowing, sorrowfulness, inner sorrow, inner woe: this is called sorrow.

And what, friends, is lamentation?

For one who has encountered some misfortune or is affected by some painful state, the wailing, lamentation, wailing and lamentation, lamenting: this is called lamentation.

And what, friends, is pain?

The physical pain, bodily pain, painful bodily feeling, painful, unpleasant feeling born of bodily contact: this is called pain.

Physical suffering is unpleasant, born of physical contact, felt as pain. This is called suffering. What, friends, is sadness? That mental suffering, unpleasant, born of mental contact, felt as pain, this is called sadness.

What, friends, is despair? For one afflicted by some misfortune, touched by some painful state, the distress, the despair, the state of being distressed, this is called despair.

What, friends, is the suffering of not getting what one wants? For beings subject to birth, the wish arises: Oh, that we were not subject to birth! That birth would not come to us. But this cannot be achieved by wishing. This too is called the suffering of not getting what one wants. For beings subject to aging, to sickness, to death, to sorrow, lamentation, pain, sadness, and despair, the wish arises: Oh, that we were not subject to these things! That these things would not come to us. But this cannot be achieved by wishing. This too is called the suffering of not getting what one wants.

What, friends, in brief, are the five aggregates subject to clinging that are suffering? Namely, the form aggregate subject to clinging, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate. These are called the five aggregates subject to clinging that are suffering. This is called the noble truth of suffering.

What, friends, is the noble truth of the origin of suffering? It is craving, which leads to rebirth, accompanied by delight and lust, finding delight here and there. This is called the noble truth of the origin of suffering.

What, friends, is the noble truth of the cessation of suffering? It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the noble truth of the cessation of suffering.

What, friends, is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

What, friends, is right view? It is the knowing of suffering, the knowing of the origin of suffering, the knowing of the cessation of suffering, the knowing of the path leading to the cessation of suffering. This is called right view.

What, friends, is right intention? It is the intention of renunciation, the intention of non-ill will, the intention of non-harmfulness. This is called right intention.

What, friends, is right speech? Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.

What, friends, is right action? Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.

What, friends, is right livelihood? Here, friends, a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood. This is called right livelihood.

What, friends, is right effort? Here, friends, a disciple generates desire for the non-arising of unarisen evil, unwholesome states; he exerts himself, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil, unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, plenitude, development, and fulfillment of arisen wholesome states. This is called right effort.

What, friends, is right mindfulness? Here, friends, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He dwells contemplating feelings in feelings, mind in mind, and phenomena in phenomena, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.

What, friends, is right concentration? Here, friends, a disciple, detached from sensual pleasures, detached from unwholesome states, enters and remains in the first jhana, which includes directed thought and evaluation, as well as joy and pleasure born of detachment.

With the stilling of directed thoughts and evaluations, he enters and remains in the second jhana, which has internal confidence and unification of mind, is without directed thought and evaluation, and has joy and pleasure born of concentration.

... the third jhāna ...

having attained the fourth jhāna, dwells in it, this is called, friends: right concentration.

This is called, friends: the path leading to the cessation of suffering, the noble truth.

By the Tathagata, friends, the Arahant, the Fully Enlightened One, in the Deer Park at Isipatana near Varanasi, the supreme Wheel of Dhamma was set in motion, irreversible by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, exposition, establishment, revelation, analysis, and elucidation of these four noble truths.

This was said by the venerable Sariputta.

The disciples were pleased and delighted in the venerable Sariputta's words.