Parivīmaṁsana Sutta
Thus have I heard: at one time, the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
There, the Blessed One addressed the disciples: Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this: To what extent should a disciple reflect in order to thoroughly contemplate for the complete cessation of suffering?
Venerable Sir, the teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge.
It would be good, Venerable Sir, if the Blessed One would explain the meaning of this statement.
Having heard it from the Blessed One, the disciples will remember it.
Therefore listen carefully, pay close attention, I will speak.
Yes, Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this: Here a disciple reflecting contemplates: This manifold suffering that arises in the world, aging and death; what is the cause of this suffering, what is its origin, what is its birth, what is its source?
When what exists does aging and death occur, and when what does not exist does aging and death not occur?
Reflecting in this way, he knows: This manifold suffering that arises in the world, aging and death, has birth as its cause, birth as its origin, birth as its birth, birth as its source.
When there is birth, aging and death occur; when there is no birth, aging and death do not occur.
He knows aging and death, knows the origin of aging and death, knows the cessation of aging and death, and knows the path leading to the cessation of aging and death, and he practices accordingly, following the path of the Dhamma. This is called a disciple who is practicing for the complete cessation of suffering, for the cessation of aging and death.
Furthermore, reflecting, he contemplates: What is the cause of birth, what is its origin, what is its birth, what is its source?
When what exists does birth occur, and when what does not exist does birth not occur? Reflecting in this way, he knows: Birth has becoming as its cause, becoming as its origin, becoming as its birth, becoming as its source. When there is becoming, birth occurs; when there is no becoming, birth does not occur.
He knows birth, knows the origin of birth, knows the cessation of birth, and knows the path leading to the cessation of birth, and he practices accordingly, following the path of the Dhamma. This is called a disciple who is practicing for the complete cessation of suffering, for the cessation of birth.
Then, further reflecting, he investigates: What is the cause of this existence? ...
What is the cause of this clinging? ...
What is the cause of this craving? ...
What is the cause of this feeling? ...
What is the cause of this contact? ...
What is the cause of this six sense bases? ...
What is the cause of this name-and-form? ... What is the cause of this consciousness? ...
What is the cause of these formations? What is their origin, their birth, their arising?
In dependence on what do formations arise, and in the absence of what do they not arise?
Reflecting thus, he knows: Formations have ignorance as their cause, their origin, their birth, their arising; when there is ignorance, formations arise; when there is no ignorance, formations do not arise.
He knows formations, the arising of formations, the cessation of formations, and the path leading to the cessation of formations, and he practices accordingly, following the path of the Dhamma. This is called a disciple who is fully committed to the complete cessation of suffering through the cessation of formations.
A person who is enveloped in ignorance, if he constructs meritorious formations, his consciousness is inclined towards merit.
If he constructs demeritorious formations, his consciousness is inclined towards demerit.
If he constructs imperturbable formations, his consciousness is inclined towards imperturbability.
But when a disciple has abandoned ignorance and arisen wisdom, due to the fading of ignorance and the arising of wisdom, he constructs neither meritorious formations, nor demeritorious formations, nor imperturbable formations.
Not constructing, not intending, he does not cling to anything in the world; not clinging, he is not agitated, and being unagitated, he personally attains Nibbāna.
He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.
If he experiences a pleasant feeling, he knows it as impermanent, not clinging to it, not delighting in it.
If he experiences a painful feeling, he knows it as impermanent, not clinging to it, not delighting in it.
If he experiences a neither-painful-nor-pleasant feeling, he knows it as impermanent, not clinging to it, not delighting in it.
Whether he experiences a pleasant feeling, a painful feeling, or a neither-painful-nor-pleasant feeling, he experiences it detachedly.
While experiencing a feeling that is limited to the body, he knows: I am experiencing a feeling limited to the body. While experiencing a feeling that is limited to life, he knows: I am experiencing a feeling limited to life.
He knows that with the breaking up of the body, after the end of life, all experiences here will become cool, not being delighted in, and the bodies will remain.
Just as if a man were to take a hot pot from a potter's kiln and place it on an even piece of ground, the heat in it would subside right there, and the potsherds would remain.
In the same way a disciple experiencing a feeling that is limited to the body knows, I am experiencing a feeling that is limited to the body. Experiencing a feeling that is limited to life, he knows, I am experiencing a feeling that is limited to life.
He knows that with the breaking up of the body, after the end of life, all experiences here will become cool, not being delighted in, and the bodies will remain.
What do you think would a disciple who has destroyed the taints create a meritorious formation, a demeritorious formation, or an imperturbable formation?
No, venerable sir.
If there were no formations at all, with the cessation of formations, would consciousness be discerned?
No, venerable sir.
If there were no consciousness at all, with the cessation of consciousness, would name-and-form be discerned?
No, venerable sir.
If there were no name-and-form at all, with the cessation of name-and-form, would the six sense bases be discerned?
No, venerable sir.
If there were no six sense bases at all, with the cessation of the six sense bases, would contact be discerned?
No, venerable sir.
If there were no contact at all, with the cessation of contact, would feeling be discerned?
No, venerable sir.
If there were no feeling at all, with the cessation of feeling, would craving be discerned?
No, venerable sir.
If there were no craving at all, with the cessation of craving, would clinging be discerned?
No, venerable sir.
If there were no clinging at all, with the cessation of clinging, would becoming be discerned?
No, venerable sir.
If there were no becoming at all, with the cessation of becoming, would birth be discerned?
No, venerable sir.
If there were no birth at all, with the cessation of birth, would aging-and-death be discerned?
No, venerable sir.
Good, good it is exactly so it is not otherwise.
Believe it be convinced of it, be without doubt, be free from uncertainty.
This is the end of suffering.