DN15 — Mahānidānasutta
1. Dependent Origination
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.
2. Self-designation
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.
3. Non-self-designation
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.
4. Self-Reflection
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.