mn.38 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Now at that time a pernicious view like this had accrued to the monk called Sāti, a fisherman's son: “In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another.” Several monks heard: “It is said that a pernicious view like this has accrued to the monk called Sāti a fisherman's son: ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another.’” Then these monks approached the monk Sāti a fisherman's son; having approached, they spoke thus to the monk Sāti a fisherman's son: “Is it true, as is said, that a pernicious view like this has accrued to you, reverend Sāti? ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another’?” “Even so do I, your reverences, understand Dhamma taught by the Lord, that it is this consciousness itself that runs on, fares on, not another.”

Then these monks, anxious to dissuade the monk Sāti a fisherman's son, from that pernicious view, questioned him, cross-questioned him, and pressed him for his reasons, saying: “Do not, reverend Sāti, a fisherman's son speak thus, do not misrepresent the Lord; neither is misrepresentation of the Lord seemly, nor would the Lord speak thus. For, reverend Sāti, a fisherman's son in many a figure is conditioned genesis spoken of in connection with consciousness by the Lord, saying: ‘Apart from condition there is no origination of consciousness.’” But the monk Sāti a fisherman's son, even although questioned, cross-questioned and pressed for his reasons by these monks, obstinately holding to and adhering to that pernicious view, decided: “Thus it is that I, your reverences, understand Dhamma taught by the Lord, that it is this consciousness itself that runs on, fares on, not another.” And since these monks were not able to dissuade the monk Sāti a fisherman's son, from that pernicious view, they approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Lord, a pernicious view like this has accrued to the monk Sāti a fisherman's son: ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another’? We heard, Lord: “It is said that a pernicious view like this has accrued to the monk called Sāti a fisherman's son: ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another.’” Then we approached the monk Sāti a fisherman's son; having approached, we spoke thus to the monk Sāti a fisherman's son: “Is it true, as is said, that a pernicious view like this has accrued to you, reverend Sāti? ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another’?” “Even so do I, your reverences, understand Dhamma taught by the Lord, that it is this consciousness itself that runs on, fares on, not another.” Then, anxious to dissuade the monk Sāti a fisherman's son, from that pernicious view, we questioned him, cross-questioned him, and pressed him for his reasons, saying: “Do not, reverend Sāti, a fisherman's son speak thus, do not misrepresent the Lord; neither is misrepresentation of the Lord seemly, nor would the Lord speak thus. For, reverend Sāti, a fisherman's son in many a figure is conditioned genesis spoken of in connection with consciousness by the Lord, saying: ‘Apart from condition there is no origination of consciousness.’” But the monk Sāti a fisherman's son, even although questioned, cross-questioned and pressed for his reasons by us, obstinately holding to and adhering to that pernicious view, decided: “Thus it is that I, your reverences, understand Dhamma taught by the Lord, that it is this consciousness itself that runs on, fares on, not another.” And since. Lord, we were not able to dissuade the monk Sāti, a fisherman's son, from that pernicious view, we are telling this matter to the Lord.”

Then the Lord addressed a certain monk, saying: “Come, do you, monk, address the monk Sāti, a fisherman's son, in my name, saying: ‘Sāti, a fisherman's son the teacher is summoning you.’” “Yes, Lord,” and this monk, having answered the Lord in assent, approached the monk Sāti, a fisherman's son; having approached, he spoke thus to the monk Sāti, a fisherman's son: “The teacher is summoning you, reverend Sāti.” “Yes, your reverence,” and the monk Sāti, a fisherman's son, having answered this monk in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

The Lord spoke thus to the monk Sāti, a fisherman's son, as he was sitting down at a respectful distance: “Is it true, as is said, that a pernicious view like this has accrued to you, Sāti: ‘In so far as I understand Dhamma taught by the Lord it is that this consciousness itself runs on, fares on, not another’?” “Even so do I, Lord, understand Dhamma taught by the Lord: It is this consciousness itself that runs on, fares on, not another.” “What is this consciousness, Sāti?” “It is this, Lord, that speaks, that feels, that experiences now here, now there, the fruition of deeds that are lovely and that are depraved.” “But to whom, foolish man, do you understand that Dhamma was taught by me thus? Foolish man, has not consciousness generated by conditions been spoken of in many a figure by me, saying: ‘Apart from condition there is no origination of consciousness’? But now you, foolish man, not only misrepresent me because of your own wrong grasp, but you also injure yourself and give rise to much demerit which, foolish man, will be for your woe and sorrow for a long time.”

Then the Lord addressed the monks, saying: “What do you think about this, monks? Can this monk Sāti, a fisherman's son, have even a glimmering of this Dhamma and discipline?” “How could this be, Lord? It is not so, Lord.” When this had been said, the monk Sāti, a fisherman's son, sat down silent, ashamed, his shoulders drooping, his head bent, brooding, speechless.

Then the Lord, understanding why the monk Sāti, a fisherman's son, was silent, ashamed, his shoulders drooping, his head bent, brooding, speechless, spoke thus to the monk Sāti, a fisherman's son: “You, foolish man, will be known through this pernicious view of your own, for I will question the monks on it.” Then the Lord addressed the monks, saying: “Do you, monks, understand that Dhamma was taught by me thus so that this monk Sāti, a fisherman's son, because of his own wrong grasp not only misrepresents me but is also injuring himself and giving rise to much demerit?” “No, Lord. For in many a figure has consciousness generated by conditions been spoken of to us by the Lord, saying: ‘Apart from condition there is no origination of consciousness.’”

“It is good, monks, it is good that you understand thus Dhamma taught by me to you, monks. For in many a figure has consciousness generated by conditions been spoken of by me to you, monks, saying: ‘Apart from condition there is no origination of consciousness.’ But this monk Sāti, a fisherman's son, because of his own wrong grasp, not only misrepresents me, but is also injuring himself and giving rise to much demerit. This will be for this foolish man's woe and sorrow for a long time.

It is because, monks, an appropriate condition arises that consciousness is known by this or that name: if consciousness arises because of eye and material shapes, it is known as visual consciousness; if consciousness arises because of ear and sounds, it is known as auditory consciousness; if, consciousness arises because of nose and smells, it is known as olfactory consciousness; if consciousness arises because of tongue and tastes, it is known as gustatory consciousness; if consciousness arises because of body and touches, it is known as tactile consciousness; if consciousness arises because of mind and mental objects, it is known as mental consciousness.

Monks, as a fire burns because of this or that appropriate condition, by that it is known: if a fire burns because of sticks, it is known as a stick-fire; and if a fire burns because of chips, it is known as a chip-fire; and if a fire burns because of grass, it is known as a grass-fire; and if a fire burns because of cow-dung, it is known as a cow-dung fire; and if a fire burns because of chaff, it is known as a chaff-fire; and if a fire burns because of rubbish, it is known as a rubbish-fire. Even so, monks, when because of a condition appropriate to it consciousness arises, it is known by this or that name: if consciousness arises because of eye and material shapes, it is known as visual consciousness; if consciousness arises because of ear and sounds, it is known as auditory consciousness; if, consciousness arises because of nose and smells, it is known as olfactory consciousness; if consciousness arises because of tongue and tastes, it is known as gustatory consciousness; if consciousness arises because of body and touches, it is known as tactile consciousness; if consciousness arises because of mind and mental objects, it is known as mental consciousness. Do you see, monks, that this has come to be?”

“Yes, Lord.”

“Do you see, monks, the origination of this nutriment?”

“Yes, Lord.”

“Do you see, monks, that from the stopping of this nutriment, that which has come to be is liable to stopping?”

“Yes, Lord.”

“From doubt, monks, does the perplexity arise: ‘This that has come to be, might it not be?’”

“Yes, Lord.”

“From doubt, monks, the perplexity arises: ‘Might there not be an origination of that nutriment?’”

“Yes, Lord.”

“From doubt the perplexity arises: ‘By the stopping of that nutriment, might that which has come to be not be liable to stopping?’”

“Yes, Lord.”

“By seeing as it really is by means of perfect intuitive wisdom, monks, that, ‘This has come to be, is that which is perplexity, got rid of?”

“Yes, Lord.”

“By seeing as it really is by means of perfect intuitive wisdom, monks, that, ‘This is the origination of nutriment’, is that which is perplexity got rid of?”

“Yes, Lord.”

“By seeing as it really is by means of perfect intuitive wisdom, monks, that, ‘From the stopping of that nutriment that which has come to be is liable to stopping’, is that which is perplexity got rid of?”

“Yes, Lord.”

“Thinking, ‘This has come to be’, is there for you, monks as to this, absence of perplexity?”

“Yes, Lord.”

“Thinking, ‘This is the origination of nutriment’, is there for you, monks, as to this, absence of perplexity?”

“Yes, Lord.”

“Thinking, ‘From the stopping of this nutriment, this that has come to be is liable to stopping’, is there for you, monks, as to this, absence of perplexity?”

“Yes, Lord.”

“Thinking, ‘This has come to be’, is it properly seen by means of perfect intuitive wisdom as it really is?”

“Yes, Lord.”

“Thinking, ‘This is the origination of nutriment’, is it properly seen by means of perfect intuitive wisdom as it really is?”

“Yes, Lord.”

“Thinking, ‘From the stopping of this nutriment, this that has come to be is liable to stopping’, is it properly seen by means of perfect intuitive wisdom as it really is?”

“Yes, Lord.”

“If you, monks, cling to, treasure, cherish, foster this view, thus purified, thus cleansed, then, monks, would you understand that the Parable of the Raft is Dhamma taught for crossing over, not for retaining?”

“No, Lord.”

“But if you, monks, do not cling to, do not treasure, do not cherish, do not foster this view, thus purified, thus cleansed, then, monks, would you understand that the Parable of the Raft is Dhamma taught for crossing over, not for retaining?”

“Yes, Lord.”

“Monks, these four (forms of) nutriment are for the maintenance of creatures that have come to be, or for the assistance of those seeking birth.

What are the four? Material nutriment, whether coarse or fine, sensory impingement is the second, mental striving is the third, consciousness is the fourth. And of these four (forms of) nutriment, monks, what is the provenance, what the source, what the birth, what the origin? These four (forms of) nutriment, monks, have craving as the provenance, craving as source, craving as birth, craving as origin.

And, monks, what is the provenance of this craving, what the source, what the birth, what the origin? Feeling is the provenance of craving, feeling is the source of craving, feeling is the birth of craving, feeling is the origin of craving.

And what, monks, is the provenance of feelings, what the source of feelings, what the birth of feelings, what the origin of feelings? Sensory impingement is the provenance of feelings, sensory impingement is the source of feeling sensory impingement is the birth of feeling sensory impingement is the origin of feeling.

And what, monks, is the provenance of sensory impingement what the source of sensory impingement what the birth of sensory impingement what is the origin of sensory impingement? The six (sensory) spheres are the provenance the six (sensory) spheres are the source of sensory impingement the six (sensory) spheres are the birth of sensory impingement the six (sensory) spheres are the origin of sensory impingement.

And what, monks, is the provenance of the six (sensory) spheres what the source of the six (sensory) spheres what the birth of the six (sensory) spheres what is the origin of the six (sensory) spheres? Psycho-physicality is the provenance psycho-physicality is the source of the six (sensory) spheres psycho-physicality is the birth of the six (sensory) spheres psycho-physicality is the origin of the six (sensory) spheres.

And what, monks, is the provenance of psycho-physicality what the source of psycho-physicality what the birth of psycho-physicality what is the origin of psycho-physicality? Consciousness is the provenance of psycho-physicality consciousness is the source of psycho-physicality consciousness is the birth of psycho-physicality, consciousness is the origin of psycho-physicality.

And what, monks, is the provenance of consciousness what is the source of consciousness what is the birth of consciousness what is the origin of consciousness? The karma-formations are the provenance the karma-formations are the source of consciousness the karma-formations are the birth of consciousness the karma-formations are the origin of consciousness.

And what, monks, is the provenance of the karma-formations what the source of the karma-formations what the birth of the karma-formations what is the origin of the karma-formations? Ignorance is the provenance ignorance is the source of the karma-formations ignorance is the birth of the karma-formations ignorance is the origin of the karma-formations.

So it is, monks, that conditioned by ignorance are the karma-formations; conditioned by the karma-formations is consciousness; conditioned by consciousness is psycho-physicality; conditioned by psycho-physicality are the six (sensory) spheres; conditioned by the six (sensory) spheres is sensory impingement; conditioned by sensory impingement is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, ageing and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

It has been said: ‘Conditioned by birth is ageing and dying.’ Is there ageing and dying for you, monks, conditioned by birth, or how is it as to this?”

“Conditioned by birth, Lord, is ageing and dying. Thus it is for us as to this: ‘Conditioned by birth is ageing and dying.’”

“It has been said: ‘Conditioned by becoming is birth.’ Is there birth for you, monks, conditioned by becoming, or how is it as to this?”

“Conditioned by becoming, Lord, is birth. Thus it is for us as to this: ‘Conditioned by becoming is birth.’”

“It has been said: ‘Conditioned by grasping is becoming.’ Is there becoming for you, monks, conditioned by grasping, or how is it as to this?”

“Conditioned by grasping, Lord, is becoming. Thus it is for us as to this: ‘Conditioned by grasping is becoming.’”

“It has been said: ‘Conditioned by craving is grasping.’ Is there grasping for you, monks, conditioned by craving, or how is it as to this?”

“Conditioned by craving, Lord, is grasping. Thus it is for us as to this: ‘Conditioned by craving is grasping.’”

“It has been said: ‘Conditioned by feeling is craving.’ Is there craving for you, monks, conditioned by feeling, or how is it as to this?”

“Conditioned by feeling, Lord, is craving. Thus it is for us as to this: ‘Conditioned by feeling is craving.’”

“It has been said: ‘Conditioned by sensory impingement is feeling.’ Is there feeling for you, monks, conditioned by sensory impingement, or how is it as to this?”

“Conditioned by sensory impingement, Lord, is feeling. Thus it is for us as to this: ‘Conditioned by sensory impingement is feeling.’”

“It has been said: ‘Conditioned by the six (sensory) spheres is sensory impingement.’ Is there sensory impingement for you, monks, conditioned by the six (sensory) spheres, or how is it as to this?”

“Conditioned by the six (sensory) spheres, Lord, is sensory impingement. Thus it is for us as to this: ‘Conditioned by the six (sensory) spheres is sensory impingement.’”

“It has been said: ‘Conditioned by psycho-physicality are the six (sensory) spheres. Are there the six (sensory) spheres for you, monks, conditioned by psycho-physicality, or how is it as to this?”

“Conditioned by psycho-physicality, Lord, are the six (sensory) spheres. Thus it is for us as to this: ‘Conditioned by psycho-physicality are the six (sensory) spheres.’”

“It has been said: ‘Conditioned by consciousness is psycho-physicality.’ Is there psycho-physicality for you, monks, conditioned by consciousness, or how is it as to this?”

“Conditioned by consciousness, Lord, is psycho-physicality. Thus it is for us as to this: ‘Conditioned by consciousness is psycho-physicality.’”

“It has been said: ‘Conditioned by the karma-formations is consciousness.’ Is there consciousness for you, monks, conditioned by the karma-formations, or how is it as to this?”

“Conditioned by the karma-formations Lord, is consciousness. Thus it is for us as to this: ‘Conditioned by the karma-formations is consciousness.’”

“It has been said: ‘Conditioned by ignorance are the karma-formations.’ Are there karma-formations for you, monks, conditioned by ignorance, or how is it as to this?”

“Conditioned by ignorance, Lord, are the karma-formations. Thus it is for us as to this: ‘Conditioned by ignorance are the karma-formations.’”

“It is good, monks. Both you say this, monks, and I too say this: If this is, that comes to be; from the arising of this, that arises, that is to say: Conditioned by ignorance are the karma-formations; conditioned by the karma-formations is consciousness; conditioned by consciousness is psycho-physicality; conditioned by psycho-physicality are the six (sensory) spheres; conditioned by the six (sensory) spheres is sensory impingement; conditioned by sensory impingement is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, ageing and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

But from the utter fading away and stopping of this very ignorance is the stopping of the karma-formations; from the stopping of the karma-formations the stopping of consciousness; from the stopping of consciousness the stopping of psycho-physicality; from the stopping of psycho-physicality the stopping of the six (sensory) spheres; from the stopping of the six (sensory) spheres the stopping of sensory impingement; from the stopping of sensory impingement the stopping of feeling; from the stopping of feeling the stopping of craving; from the stopping of craving the stopping of grasping; from the stopping of grasping the stopping of becoming; from the stopping of becoming the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

It has been said: ‘From the stopping of birth is the stopping of ageing and dying.’ Is there for you, monks, from the stopping of birth the stopping of ageing and dying, or how is it as to this?”

“From the stopping of birth, Lord, is the stopping of ageing and dying. Thus it is for us as to this: ‘From the stopping of birth is the stopping of ageing and dying.’”

It has been said: ‘From the stopping of becoming is the stopping of birth.’ Is there for you, monks, from the stopping of becoming the stopping of birth, or how is it as to this?”

“From the stopping of becoming, Lord, is the stopping of birth. Thus it is for us as to this: ‘From the stopping of becoming is the stopping of birth.’”

It has been said: ‘From the stopping of grasping is the stopping of becoming.’ Is there for you, monks, from the stopping of grasping the stopping of becoming, or how is it as to this?”

“From the stopping of grasping, Lord, is the stopping of becoming. Thus it is for us as to this: ‘From the stopping of grasping is the stopping of becoming.’”

It has been said: ‘From the stopping of craving is the stopping of grasping.’ Is there for you, monks, from the stopping of craving the stopping of grasping, or how is it as to this?”

“From the stopping of craving, Lord, is the stopping of grasping. Thus it is for us as to this: ‘From the stopping of craving is the stopping of grasping.’”

It has been said: ‘From the stopping of feeling is the stopping of craving.’ Is there for you, monks, from the stopping of feeling the stopping of craving, or how is it as to this?”

“From the stopping of feeling, Lord, is the stopping of craving. Thus it is for us as to this: ‘From the stopping of feeling is the stopping of craving.’”

It has been said: ‘From the stopping of sensory impingement is the stopping of feeling.’ Is there for you, monks, from the stopping of sensory impingement the stopping of feeling, or how is it as to this?”

“From the stopping of sensory impingement, Lord, is the stopping of feeling. Thus it is for us as to this: ‘From the stopping of sensory impingement is the stopping of feeling.’”

It has been said: ‘From the stopping of the six (sensory) spheres is the stopping of sensory impingement.’ Is there for you, monks, from the stopping of the six (sensory) spheres the stopping of sensory impingement, or how is it as to this?”

“From the stopping of the six (sensory) spheres, Lord, is the stopping of sensory impingement. Thus it is for us as to this: ‘From the stopping of the six (sensory) spheres is the stopping of sensory impingement.’”

It has been said: ‘From the stopping of psycho-physicality is the stopping of the six (sensory) spheres.’ Is there for you, monks, from the stopping of psycho-physicality the stopping of the six (sensory) spheres, or how is it as to this?”

“From the stopping of psycho-physicality, Lord, is the stopping of the six (sensory) spheres. Thus it is for us as to this: ‘From the stopping of psycho-physicality is the stopping of the six (sensory) spheres.’”

It has been said: ‘From the stopping of consciousness is the stopping of psycho-physicality.’ Is there for you, monks, from the stopping of consciousness the stopping of psycho-physicality, or how is it as to this?”

“From the stopping of consciousness, Lord, is the stopping of psycho-physicality. Thus it is for us as to this: ‘From the stopping of consciousness is the stopping of psycho-physicality.’”

It has been said: ‘From the stopping of the karma-formations is the stopping of consciousness.’ Is there for you, monks, from the stopping of the karma-formations the stopping of consciousness, or how is it as to this?”

“From the stopping of the karma-formations, Lord, is the stopping of consciousness. Thus it is for us as to this: ‘From the stopping of the karma-formations is the stopping of consciousness.’”

It has been said: ‘From the stopping of ignorance is the stopping of the karma-formations.’ Is there for you, monks, from the stopping of ignorance the stopping of the karma-formations, or how is it as to this?”

“From the stopping of ignorance, Lord, is the stopping of the karma-formations. Thus it is for us as to this: ‘From the stopping of ignorance is the stopping of the karma-formations.’”

“It is good, monks. Both you say this, monks, and I too say this: If this is not, that does not come to be; from the stopping of this, that is stopped, that is to say: From the stopping of ignorance is the stopping of the karma-formations; from the stopping of the karma-formations the stopping of consciousness; from the stopping of consciousness the stopping of psycho-physicality; from the stopping of psycho-physicality the stopping of the six (sensory) spheres; from the stopping of the six (sensory) spheres the stopping of sensory impingement; from the stopping of sensory impingement the stopping of feeling; from the stopping of feeling the stopping of craving; from the stopping of craving the stopping of grasping; from the stopping of grasping the stopping of becoming; from the stopping of becoming the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

Now, would you, monks, knowing thus, seeing thus, either run back to times gone by, thinking: ‘Now, were we in a past period, were we not in a past period, what were we in a past period, how were we in a past period, having been what, what did we become in a past period?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, run forward into times to come, thinking: ‘Will we come to be in a future period, will we not come to be in a future period, what will we come to be in a future period, how will we come to be in a future period, having been what, what will we come to be in a future period?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, come to be subjectively doubtful now about the present period, thinking: ‘Am I, am I not, what am I, how am I, whence has this being come, where going will it come to be?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, speak thus: ‘The Lord is oppressive to us, but we speak out of respect to our Teacher’?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, speak thus: ‘A recluse speaks thus to us, and recluses, but we do not speak thus’?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, look out for another teacher?”

“No, Lord.”

“Or would you, monks, knowing thus, seeing thus, fall back on those which are the customs and curious ceremonies of ordinary recluses and brahmans (thinking) these to be the essence?”

“No, Lord.”

“Do not you, monks, speak only of that which of yourselves you have known, seen and discerned?”

“Yes, Lord.”

“It is good, monks. You, monks, have been presented by me with this Dhamma which is self-realised, timeless, a come-and-see-thing, leading onwards, to be understood individually by the wise. Monks, this Dhamma is self-realised, timeless, a come-and-see-thing, leading onwards, to be understood individually by the wise. What has been said has been said on account of this.

Monks, it is on the conjunction of three things that there is conception. If there is here a coitus of the parents, but it is not the mother's season and the gandhabba is not present—for so long there is not conception. If there is here a coitus of the parents and it is the mother's season, but the gandhabba is not present—for so long there is not conception. But if, monks, there is here a coitus of the parents and it is the mother's season and the gandhabba is present, it is on the conjunction of these three things that there is conception.

Then, monks, the mother for nine or ten months carries the foetus in her womb with great anxiety for her heavy burden. Then, monks, at the end of nine or ten months the mother gives birth with great anxiety for her heavy burden. When it is born, she feeds it with her own life-blood. For this, monks, is ‘life-blood’ in the discipline for an ariyan, that is to say mother's milk. And, monks, when that boy has grown and has developed his sense-organs, he plays at those which are games for little boys, that is to say with a toy plough, tip-cart, at turning somersaults, with a toy windmill, with a toy measure of leaves, with a toy cart, with a toy bow. Monks, when that boy has grown and has developed his sense-organs he enjoys himself, endowed with and possessed of the five strands of sense-pleasures: material shapes cognisable through the eye, agreeable, pleasant, liked, enticing, connected with sense-pleasures, alluring; sounds cognisable through the ear, agreeable, pleasant, liked, enticing, connected with sense-pleasures, alluring; scents cognisable through the nose, agreeable, pleasant, liked, enticing, connected with sense-pleasures, alluring; savours cognisable through the tongue, agreeable, pleasant, liked, enticing, connected with sense-pleasures, alluring; touches cognisable through the body, agreeable, pleasant, liked, enticing, connected with sense-pleasures, alluring.

When he has seen a material shape through the eye, he feels attraction for agreeable material shapes, he feels repugnance for disagreeable material shapes; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder.

Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

When he has heard a sound through the ear, he feels attraction for agreeable sounds, he feels repugnance for disagreeable sounds; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

When he has smelt a scent with the nose, he feels attraction for agreeable scents, he feels repugnance for disagreeable scents; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder.

Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

When he has savoured a taste with the tongue, he feels attraction for agreeable tastes, he feels repugnance for disagreeable tastes; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

When he has felt a touch with the body, he feels attraction for agreeable touches, he feels repugnance for disagreeable touches; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

When he has known a mental object with the mind, he feels attraction for agreeable mental objects, he feels repugnance for disagreeable mental objects; and he dwells without mindfulness aroused as to the body, with a mind that is limited; and he does not comprehend that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. Possessed thus of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he delights in that feeling, welcomes it and persists in cleaving to it. From delighting in that feeling of his, from welcoming it, from persisting in cleaving to it, delight arises; whatever is delight amid those feelings, that is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow, suffering, lamentation and despair come into being. Such is the arising of this entire mass of anguish.

Now, monks, a Tathāgata arises in the world, a perfected one, a fully Self-awakened one endowed with right knowledge and conduct, well-farer, knower of the worlds, the matchless charioteer of men to be tamed, the Awakened One, the Lord. He makes known this world with the devas, with Māra, with Brahmā, creation with its recluses and brahmans, its devas and men, having realised them by his own super-knowledge. He teaches Dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending, with the spirit and the letter; he proclaims the Brahma-faring wholly fulfilled, quite purified.

A householder or a householder's son or one born in another family hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with this faith that he has acquired, he reflects in this way: ‘The household life is confined and dusty; going forth is of the open; it is not easy for one who lives in a house to fare the Brahma-faring wholly fulfilled, wholly pure, polished like a conch-shell. Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?’ After a time, getting rid of his wealth, be it small or great, getting rid of his circle of relations, be it small or great, having cut off his hair and beard, having put on saffron robes, he goes forth from home into homelessness.

He, being thus one who has gone forth and who is endowed with the training and the way of living of monks, abandoning onslaught on creatures, is one who abstains from onslaught on creatures; the stick laid aside, the knife laid aside, he lives kindly, scrupulous, friendly and compassionate towards all breathing things and creatures.

Abandoning the taking of what is not given, he is one who abstains from taking what is not given; being one who takes (only) what is given, who waits for what is given, not by stealing he lives with a self become pure.

Abandoning unchastity, he is one who is chaste, keeping remote (from unchastity), abstaining from dealings with women.

Abandoning lying speech, he is one who abstains from lying speech, a truth-speaker, a bondsman to truth, trustworthy, dependable, no deceiver of the world.

Abandoning slanderous speech, he is one who abstains from slanderous speech; having heard something here he is not one for repeating it elsewhere for (causing) variance among these (people), or having heard something elsewhere he is not one to repeat it there for (causing) variance among these (people). In this way he is a reconciler of those who are at variance, and one who combines those who are friends. Concord is his pleasure, concord his delight, concord his joy, concord is the motive of his speech.

Abandoning harsh speech, he is one who abstains from harsh speech. Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, agreeable to the manyfolk—he comes to be one who utters speech like this.

Abandoning frivolous chatter, he is one who abstains from frivolous chatter. He is a speaker at a right time, a speaker of fact, a speaker on the goal, a speaker on Dhamma, a speaker on discipline, he speaks words that are worth treasuring, with similes at a right time that are discriminating, connected with the goal.

He comes to be one who abstains from what involves destruction to seed-growth, to vegetable growth.

He comes to be one who eats one meal a day, refraining at night, abstaining from eating at a wrong time.

He comes to be one who abstains from watching shows of dancing, singing, music.

He comes to be one who abstains from using garlands, scents, unguents, adornments, finery.

He comes to be one who abstains from using high beds, large beds.

He comes to be one who abstains from accepting gold and silver.

He comes to be one who abstains from accepting raw grain.

He comes to be one who abstains from accepting raw meat.

He comes to be one who abstains from accepting women and girls.

He comes to be one who abstains from accepting women slaves and men slaves.

He comes to be one who abstains from accepting goats and sheep.

He comes to be one who abstains from accepting fowl and swine.

He comes to be one who abstains from accepting elephants, cows, horses, mares.

He comes to be one who abstains from accepting fields and sites.

He comes to be one who abstains from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains from accepting from cheating with weights.

He comes to be one who abstains from accepting from cheating with bronzes.

He comes to be one who abstains from cheating with measures.

He comes to be one who abstains from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains from maiming, murdering, manacling, highway robbery.

He comes to be contented with the robes for protecting his body, with the almsfood for sustaining his stomach. Wherever he goes he takes these things with him as he goes. As a bird on the wing wherever it flies takes its' wings with it as it flies, so a monk, contented with the robes for protecting his body, with the almsfood for sustaining his stomach, wherever he goes takes these things with him as he goes.

He, possessed of the ariyan body of moral habit, subjectively experiences unsullied well-being.

Having seen a material shape with the eye, he is not entranced by the general appearance, he is not entranced by the detail. If he dwells with this organ of sight uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it; he guards the organ of sight, he comes to control over the organ of sight.

Having heard a sound with the ear, he is not entranced by the general appearance, he is not entranced by the detail. If he dwells with this organ of hearing uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it; he guards the organ of hearing, he comes to control over the organ of hearing.

Having smelt a smell with the nose, he is not entranced by the general appearance, he is not entranced by the detail. If he dwells with this organ of smell uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it; he guards the organ of smell, he comes to control over the organ of smell.

Having savoured a taste with the tongue, he is not entranced by the general appearance, he is not entranced by the detail. If he dwells with this organ of taste uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it; he guards the organ of taste, he comes to control over the organ of taste.

Having felt a touch with the body, he is not entranced by the general appearance, he is not entranced by the detail. If he dwells with this organ of touch uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate. So he fares along controlling it; he guards the organ of touch, he comes to control over the organ of touch.

Having cognised a mental object with the mind, he is not entranced by the general appearance, he is not entranced by the detail. If he lives with this organ of mind uncontrolled, covetousness and dejection, evil unskilled states of mind might predominate. So he fares along controlling it; he guards the organ of mind, he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs, he subjectively experiences unsullied well-being.

Whether he is setting out or returning, he is one who comports himself properly; whether he is looking down or looking round, he is one who comports himself properly; whether he is bending back or stretching out (his arm), he is one who comports himself properly; whether he is carrying his outer cloak, his bowl, his robe, he is one who comports himself properly; whether he is munching, drinking, eating, savouring, he is one who comports himself properly; whether he is obeying the calls of nature, he is one who comports himself properly; whether he is walking, standing, asleep, awake, talking, silent, he is one who comports himself properly.

Possessed of this ariyan body of moral habit and possessed of this ariyan control of the (sense-) organs and possessed of this ariyan mindfulness and clear consciousness, he chooses a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, in a cemetery, in a forest haunt, in the open or on a heap of straw. He, returning from alms-gathering after his meal, sits down cross-legged holding the back erect, having made mindfulness rise up in front of him.

He, having got rid of covetousness for the world, lives with a mind devoid of coveting, he purifies the mind of coveting.

By getting rid of the taint of ill-will, he lives benevolent in mind; and compassionate for the welfare of all creatures and beings, he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor, he lives devoid of sloth and torpor; perceiving the light, mindful and clearly conscious, he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry, he lives calmly, the mind subjectively tranquillised, he purifies the mind of restlessness and worry.

By getting rid of doubt, he lives doubt-crossed; unperplexed as to the states that are skilled, he purifies his mind of doubt.

He, by getting rid of these five hindrances—defilements of a mind and weakening to intuitive wisdom—aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful.

And again, monks, a monk, by allaying initial and discursive thought, his mind subjectively tranquilised and fixed on one point, enters on and abides in the second meditation, which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful.

And again, monks, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters on and abides in the third meditation.

And again, monks, a monk by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

When he has seen a material shape through the eye, he does not feel attraction for agreeable material shapes, he does not feel repugnance for disagreeable material shapes; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

When he has sound through the ear, he does not feel attraction for agreeable sounds, he does not feel repugnance for disagreeable sounds; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

When he has smelt a scent with the nose, he does not feel attraction for agreeable scents, he does not feel repugnance for disagreeable scents; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder.

He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

When he has savoured a taste with the tongue, he does not feel attraction for agreeable tastes, he does not feel repugnance for disagreeable tastes; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

When he has felt a touch with the body, he does not feel attraction for agreeable touches, he does not feel repugnance for disagreeable touches; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

When he has known a mental object with the mind, he does not feel attraction for agreeable mental objects, he does not feel repugnance for disagreeable mental objects; and he dwells with mindfulness aroused as to the body, with a mind that is immeasurable; and he comprehends that freedom of mind and that freedom through intuitive wisdom as they really are, whereby those evil unskilled states of his are stopped without remainder. He who has thus got rid of compliance and antipathy, whatever feeling he feels—pleasant or painful or neither painful nor pleasant—he does not delight in that feeling, does not welcome it or persist in cleaving to it. From not delighting in that feeling of his, from not welcoming it, from not persisting in cleaving to it, whatever was delight in those feelings is stopped. From the stopping of his delight is the stopping of grasping; from the stopping of grasping is the stopping of becoming; from the stopping of becoming is the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow, suffering, lamentation and despair are stopped. Such is the stopping of this entire mass of anguish.

Do you, monks, bear in mind this freedom by the destruction of craving (taught) in brief by me, but (remember) that Sāti the monk, a fisherman's son, is caught in the great net of craving, the tangle of craving.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the Destruction of Craving: the Eighth

Setting

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Now on that occasion a pernicious view had arisen in a bhikkhu named Sāti, son of a fisherman, 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 bhikkhus, having heard about this, went to the bhikkhu Sāti and asked him: “Friend Sāti, is it true that such a pernicious view has arisen in you?”

“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 bhikkhus, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus: “Friend Sāti, do not say so. 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 the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.”

Yet although pressed and questioned and cross-questioned by those bhikkhus in this way, the bhikkhu Sāti, son of a fisherman, still obstinately adhered to that pernicious view and continued to insist upon it.

Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we could not detach the bhikkhu Sāti, son of a fisherman, from this pernicious view, we have reported this matter to the Blessed One.”

Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Sāti, son of a fisherman, in my name that the Teacher calls him.”—“Yes, venerable sir,” he replied, and he went to the bhikkhu Sāti and told him: “The Teacher calls you, friend Sāti.”

“Yes, friend,” he replied, and he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him: “Sāti, is it true that the following 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, venerable sir. 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.”

“What is that consciousness, Sāti?”

“Venerable sir, it is that which speaks and feels and experiences here and there the result of good and bad actions.”

“Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, have I not stated in many ways consciousness to be dependently arisen, since without a condition there is no origination of consciousness? But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time.”

Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, what do you think? Has this bhikkhu Sāti, son of a fisherman, kindled even a spark of wisdom in this Dhamma and Discipline?”

“How could he, venerable sir? No, venerable sir.”

When this was said, the bhikkhu Sāti, son of a fisherman, sat silent, dismayed, with shoulders drooping and head down, glum, and without response. Then, knowing this, the Blessed One told him: “Misguided man, you will be recognised by your own pernicious view. I shall question the bhikkhus on this matter.”

Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, do you understand the Dhamma taught by me as this bhikkhu Sāti, son of a fisherman, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit?”

“No, venerable sir. For in many discourses the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.”

“Good, bhikkhus. It is good that you understand the Dhamma taught by me thus. For in many ways I have stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. But this bhikkhu Sāti, son of a fisherman, misrepresents us by his wrong grasp and injures himself and stores up much demerit; for this will lead to the harm and suffering of this misguided man for a long time.

Conditionality of Consciousness

“Bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness; when consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises dependent on the nose and odours, it is reckoned as nose-consciousness; when consciousness arises dependent on the tongue and flavours, it is reckoned as tongue-consciousness; when consciousness arises dependent on the body and tangibles, it is reckoned as body-consciousness; when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness. Just as fire is reckoned by the particular condition dependent on which it burns—when fire burns dependent on logs, it is reckoned as a log fire; when fire burns dependent on faggots, it is reckoned as a faggot fire; when fire burns dependent on grass, it is reckoned as a grass fire; when fire burns dependent on cowdung, it is reckoned as a cowdung fire; when fire burns dependent on chaff, it is reckoned as a chaff fire; when fire burns dependent on rubbish, it is reckoned as a rubbish fire—so too, consciousness is reckoned by the particular condition dependent on which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness…when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness.

General Questionnaire on Being

“Bhikkhus, do you see: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.”

“Bhikkhus, does doubt arise when one is uncertain thus: ‘Has this come to be’?”—“Yes, venerable sir.”—“Bhikkhus, does doubt arise when one is uncertain thus: ‘Does its origination occur with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, does doubt arise when one is uncertain thus: ‘With the cessation of that nutriment, is what has come to be subject to cessation’?”—“Yes, venerable sir.”

“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.”

“Bhikkhus, are you thus free from doubt here: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, are you thus free from doubt here: ‘Its origination occurs with that as nutriment’?” —“Yes, venerable sir.”—“Bhikkhus, are you thus free from doubt here: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.”

“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.”

“Bhikkhus, purified and bright as this view is, if you adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”—“No, venerable sir.”—“Bhikkhus, purified and bright as this view is, if you do not adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”—“Yes, venerable sir.”

Nutriment and Dependent Origination

“Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those about to come to be. What four? They are: physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.

“Now, bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving as their source, craving as their origin; they are born and produced from craving. And this craving has what as its source…? Craving has feeling as its source…And this feeling has what as its source…? Feeling has contact as its source…And this contact has what as its source…? Contact has the sixfold base as its source…And this sixfold base has what as its source…? The sixfold base has mentality-materiality as its source…And this mentality-materiality has what as its source…? Mentality-materiality has consciousness as its source…And this consciousness has what as its source…? Consciousness has formations as its source…And these formations have what as their source, what as their origin, from what are they born and produced? Formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance.

Forward Exposition on Arising

“So, bhikkhus, with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.

Reverse Order Questionnaire on Arising

“‘With birth as condition, ageing and death’: so it was said. Now, bhikkhus, do ageing and death have birth as condition or not, or how do you take it in this case?”

“Ageing and death have birth as condition, venerable sir. Thus we take it in this case: ‘With birth as condition, ageing and death.’”

“‘With being as condition, birth’: so it was said. Now, bhikkhus, does birth have being as condition or not, or how do you take it in this case?”

“Birth has being as condition, venerable sir. Thus we take it in this case: ‘With being as condition, birth.’”

“‘With clinging as condition, being’: so it was said. Now, bhikkhus, does being have clinging as condition or not, or how do you take it in this case?”

“Being has clinging as condition, venerable sir. Thus we take it in this case: ‘With clinging as condition, being.’”

“‘With craving as condition, clinging’: so it was said. Now, bhikkhus, does clinging have craving as condition or not, or how do you take it in this case?”

“Clinging has craving as condition, venerable sir. Thus we take it in this case: ‘With craving as condition, clinging.’”

“‘With feeling as condition, craving’: so it was said. Now, bhikkhus, does craving have feeling as condition or not, or how do you take it in this case?”

“Craving has feeling as condition, venerable sir. Thus we take it in this case: ‘With feeling as condition, craving.’”

“‘With contact as condition, feeling’: so it was said. Now, bhikkhus, does feeling have contact as condition or not, or how do you take it in this case?”

“Feeling has contact as condition, venerable sir. Thus we take it in this case: ‘With contact as condition, feeling.’”

“‘With the sixfold base as condition, contact’: so it was said. Now, bhikkhus, does contact have the sixfold base as condition or not, or how do you take it in this case?”

“Contact has the sixfold base as condition, venerable sir. Thus we take it in this case: ‘With the sixfold base as condition, contact.’”

“‘With mentality-materiality as condition, the sixfold base’: so it was said. Now, bhikkhus, does the sixfold base have mentality-materiality as condition or not, or how do you take it in this case?”

“The sixfold base has mentality-materiality as condition, venerable sir. Thus we take it in this case: ‘With mentality-materiality as condition, the sixfold base.’”

“‘With consciousness as condition, mentality-materiality’: so it was said. Now, bhikkhus, does mentality-materiality have consciousness as condition or not, or how do you take it in this case?”

“Mentality-materiality has consciousness as condition, venerable sir. Thus we take it in this case: ‘With consciousness as condition, mentality-materiality.’”

“‘With formations as condition, consciousness’: so it was said. Now, bhikkhus, does consciousness have formations as condition or not, or how do you take it in this case?”

“Consciousness has formations as condition, venerable sir. Thus we take it in this case: ‘With formations as condition, consciousness.’”

“‘With ignorance as condition, formations’: so it was said. Now, bhikkhus, do formations have ignorance as condition or not, or how do you take it in this case?”

“Formations have ignorance as condition, venerable sir. Thus we take it in this case: ‘With ignorance as condition, formations. ’”

Recapitulation on Arising

“Good, bhikkhus. So you say thus, and I also say thus: ‘When this exists, that comes to be; with the arising of this, that arises.’ That is, with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.

Forward Exposition on Cessation

“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 mentality-materiality; with the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the sixfold base, 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 being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.

Reverse Order Questionnaire on Cessation

“‘With the cessation of birth, cessation of ageing and death’: so it was said. Now, bhikkhus, do ageing and death cease with the cessation of birth or not, or how do you take it in this case?”

“Ageing and death cease with the cessation of birth, venerable sir. Thus we take it in this case: ‘With the cessation of birth, cessation of ageing and death.’”

“‘With the cessation of being, cessation of birth’…‘With the cessation of clinging, cessation of being’…‘With the cessation of craving, cessation of clinging’…‘With the cessation of feeling, cessation of craving’…‘With the cessation of contact, cessation of feeling’ …’With the cessation of the sixfold base, cessation of contact’…‘With the cessation of mentality-materiality, cessation of the sixfold base’…‘With the cessation of consciousness, cessation of mentality-materiality’…‘With the cessation of formations, cessation of consciousness’…‘With the cessation of ignorance, cessation of formations’: so it was said. Now, bhikkhus, do formations cease with the cessation of ignorance or not, or how do you take it in this case?”

“Formations cease with the cessation of ignorance, venerable sir. Thus we take it in this case: ‘With the cessation of ignorance, cessation of formations.’”

Recapitulation on Cessation

“Good, bhikkhus. So you say thus, and I also say thus: ‘When this does not exist, that does not come to be; with the cessation of this, that ceases.’ That is, with the cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of mentality-materiality; with the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the sixfold base, 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 being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.

Personal Knowledge

“Bhikkhus, knowing and seeing in this way, would you run back to the past thus: ‘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 did we become in the past?’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you run forward to the future thus: ‘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 become in the future?’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you now be inwardly perplexed about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’?”—“No, venerable sir.”

“Bhikkhus, knowing and seeing in this way, would you speak thus: ‘The Teacher is respected by us. We speak as we do out of respect for the Teacher’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you speak thus: ‘The Recluse says this, and we speak thus at the bidding of the Recluse’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you acknowledge another teacher?”—“No, venerable sir.”—“Knowing and seeing in this way, would you return to the observances, tumultuous debates, and auspicious signs of ordinary recluses and brahmins, taking them as the core of the holy life?”—“No, venerable sir.”—“Do you speak only of what you have known, seen, and understood for yourselves?” —“Yes, venerable sir.”

“Good, bhikkhus. So you have been guided by me with this Dhamma, which is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves. For it was with reference to this that it has been said: ‘Bhikkhus, this Dhamma is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’

The Round of Existence: Conception to Maturity

“Bhikkhus, the descent of the embryo takes place through the union of three things. Here, there is the union of the mother and father, but the mother is not in season, and the gandhabba is not present—in this case no descent of an embryo takes place. Here, there is the union of the mother and father, and the mother is in season, but the gandhabba is not present—in this case too no descent of the embryo takes place. But when there is the union of the mother and father, and the mother is in season, and the gandhabba is present, through the union of these three things the descent of the embryo takes place.

“The mother then carries the embryo in her womb for nine or ten months with much anxiety, as a heavy burden. Then, at the end of nine or ten months, the mother gives birth with much anxiety, as a heavy burden. Then, when the child is born, she nourishes it with her own blood; for the mother’s breast-milk is called blood in the Noble One’s Discipline.

“When he grows up and his faculties mature, the child plays at such games as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy carts, and a toy bow and arrow.

“When he grows up and his faculties mature still further, the youth enjoys himself provided and endowed with the five cords of sensual pleasure, with forms cognizable by the eye… sounds cognizable by the ear…odours cognizable by the nose… flavours cognizable by the tongue…tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust.

The Continuation of the Round

“On seeing a form with the eye, he lusts after it if it is pleasing; he dislikes it if it is unpleasing. He abides with mindfulness of the body unestablished, with a limited mind, and he does not understand as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Engaged as he is in favouring and opposing, whatever feeling he feels—whether pleasant or 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 his clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.

“On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he lusts after it if it is pleasing; he dislikes it if it is unpleasing…Now delight in feelings is clinging. With his clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.

The Ending of the Round: The Gradual Training

“Here, bhikkhus, a Tathāgata appears in the world, accomplished, fully enlightened…as Sutta 27, §§11-18 [268-69]…he purifies his mind from doubt.

“Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

The Ending of the Round: Full Cessation

“On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with mindfulness of the body established, with an immeasurable mind, and he understands as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Having thus abandoned favouring and opposing, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he does not delight in that feeling, welcome it, or remain holding to it. As he does not do so, delight in feelings ceases in him. With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.

“On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing…With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.

Conclusion

“Bhikkhus, remember this discourse of mine briefly as deliverance in the destruction of craving; but remember the bhikkhu Sāti, son of a fisherman, as caught up in a vast net of craving, in the trammel of craving.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. Now on this occasion this kind of harmful perspective had arisen in the mind of a monk named Sāti the Fisherman‘s Son: “As I understand the Dhamma taught by the Blessed One, it is this very consciousness which wanders in Saṁsāra, and nothing else.” Many monks heard: “It seems that this kind of harmful perspective has arisen in the mind of Sāti the Fisherman‘s Son: ‘As I understand… and nothing else.’” Then those monks approached Sāti Bhikkhu and said to him, “Venerable Sāti, is it true that this kind of harmful perspective has arisen in you: ‘As I understand… and nothing else’?” “Venerable, it is in this way that I understand the Dhamma taught by the Blessed One: It is this very consciousness which wanders in Saṁsāra, and nothing else.” Then those monks, wishing to detach Sāti Bhikkhu from that harmful perspective, questioned, cross-examined, and interrogated him: “Venerable Sāti, don‘t speak in that way. Don‘t misrepresent the Blessed One. It is not good to misrepresent the Blessed One. Venerable Sāti, consciousness has been spoken of in many ways by the Blessed One as conditionally arisen¹. Consciousness does not exist apart from its cause².” While Sāti Bhikkhu was being questioned, cross-examined, and interrogated in this way by those monks, he firmly held to that same harmful perspective, and persistently stated, “Venerable, it is in this way that I understand the Dhamma taught by the Blessed One: It is this very consciousness which wanders in Saṁsāra, and nothing else.”

When those monks were unable to detach Sāti Bhikkhu from that harmful perspective, they approached the Blessed One. After approaching and venerating the Blessed One, they sat to one side. While they were seated to one side, those monks said to the Blessed One, “Bhante, this kind of harmful perspective has arisen in the mind of a monk named Sāti the Fisherman‘s Son: ‘As I understand… and nothing else.’ Bhante, we heard that this kind of harmful perspective had arisen in mind of Sati Bhikkhu: ‘As I understand… and nothing else.’ Then we approached Sāti Bhikkhu and said to him, ‘Venerable Sāti, is it true that this kind of harmful perspective has arisen in you: “As I understand… and nothing else”?’ Bhante, when this was said, Sāti Bhikkhu said to us, ‘Venerable, it is in this way that I understand the Dhamma taught by the Blessed One: It is this very consciousness which wanders in Saṁsāra, and nothing else.’ Bhante, wishing to detach Sāti Bhikkhu from that harmful perspective, we then questioned, cross-examined, and interrogated him: ‘Venerable Sāti, don‘t speak in that way… Consciousness does not exist apart from its cause.’ Bhante, while Sāti Bhikkhu was being questioned, cross-examined, and interrogated by us in this way, he firmly held to that same harmful perspective, and persistently stated, ‘Venerable, it is in this way that I understand the Dhamma taught by the Blessed One: It is this very consciousness which wanders in Saṁsāra, and nothing else.’ Bhante, when we were unable to detach Sāti Bhikkhu from that harmful perspective, we reported this matter to the Blessed One.

Then the Blessed One addressed a certain monk: “Monk, go and summon Sāti Bhikkhu with my words: ‘Venerable Sāti, the Teacher summons you.’” “Yes, Bhante,” that monk replied the Blessed One. He approached Sāti Bhikkhu and said to him, “Venerable Sāti, the Teacher summons you.” “Yes, Venerable,” Sāti Bhikkhu replied to that monk, and approached the Blessed One. After approaching and venerating the Blessed One, he sat to one side. When Sāti Bhikkhu was seated to one side, the Blessed One said to him, “Sāti, is it true that this kind of harmful perspective has arisen in you: ‘As I understand… and nothing else’?” “Bhante, it is in this way that I understand the Dhamma taught by the Blessed One: It is this very consciousness which wanders in Saṁsāra, and nothing else.” “Sāti, what is that consciousness?” “Bhante, it is what speaks and feels; it is what experiences in various ways the results of good and bad actions.” “Foolish man³, for whom do you recall the Dhamma having been taught by me in that way? Foolish man, haven‘t I spoken of consciousness in many ways as conditionally arisen, and that consciousness does not exist apart from its cause? Foolish man, you misrepresent me using your own wrongly held opinion. You damage yourself⁴ and accumulate much demerit. Foolish man, this will lead to your long-term detriment and suffering.”

Then the Blessed One addressed the monks: “Monks, what do you think: has Sāti Bhikkhu kindled even a spark of understanding in this Dhamma-Vinaya?” “How could it be so, Bhante? Certainly not, Bhante.” When this was said, Sāti Bhikkhu sat silent, ashamed, slouching, face downcast, sullen, unresponsive. Then when the Blessed One knew that Sāti Bhikkhu was silent, ashamed, slouching, face downcast, sullen, and unresponsive, he said to Sāti Bhikkhu, “Foolish man, you will be known by your own harmful perspective. I will question the other monks about this.” Then the Blessed One addressed the monks: “Monks, do you recall the Dhamma having been taught by me in the way that Sāti Bhikkhu misrepresents me using his own wrongly held opinion, damaging himself and accumulating much demerit?” “Certainly not, Bhante! Bhante, the Blessed One has spoken to us in many ways of consciousness as conditionally arisen, and that consciousness does not exist apart from its cause.” “Good, good, monks! Monks, it is good that you recall the Dhamma as having been taught by me in that way. Monks, I have spoken to you in many ways of consciousness as conditionally arisen, and that consciousness does not exist apart from its cause. However, Sāti Bhikkhu misrepresents me using his own wrongly held opinion, damaging himself and accumulating much demerit. This will lead to that foolish man‘s long-term detriment and suffering.

“Monks, whatever condition consciousness arises in dependence on, it is in terms of that that it is defined as ‘consciousness.’ When consciousness arises in dependence on an eye and visual objects, it is defined as ‘eye-consciousness.’ When consciousness arises in dependence on an ear and sounds, it is defined as ‘ear-consciousness.’ When consciousness arises in dependence on a nose and fragrances, it is defined as ‘nose-consciousness.’ When consciousness arises in dependence on a tongue and flavors, it is defined as ‘tongue-consciousness.’ When consciousness arises in dependence on a body and tangible objects, it is defined as ‘body-consciousness.’ When consciousness arises in dependence on a mind and mental objects, it is defined as ‘mind-consciousness.’

“Monks, do you see that this has come into existence?”

“Yes, Bhante.”

“Monks, do you see that this exists because of that source⁵?”

“Yes, Bhante.”

“Monks, do you see that with the cessation of that source, what has come into existence is also of the nature to cease?”

“Yes, Bhante.”

“Monks, does doubt arise from uncertainty about whether or not this has come into existence?”

“Yes, Bhante.”

“Monks, does doubt arise from uncertainty about whether or not this exists because of that source?”

“Yes, Bhante.”

“Monks, does doubt arise from uncertainty about whether or not, with the cessation of that source, what has come into existence is also of the nature to cease?”

“Yes, Bhante.”

“Monks, is that doubt abandoned when one accurately sees with proper discernment that this has come into existence?”

“Yes, Bhante.”

“Monks, is that doubt abandoned when one accurately sees with proper discernment that this exists because of that source?”

“Yes, Bhante.”

“Monks, is that doubt abandoned when one accurately sees with proper discernment that, with the cessation of that source, what has come into existence is also of the nature to cease?”

“Yes, Bhante.”

“Monks, are you free of doubt that this has come into existence?”

“Yes, Bhante.”

“Monks, are you free of doubt that this exists because of that source?”

“Yes, Bhante.”

“Monks, are you free of doubt that, with the cessation of that source, what has come into existence is also of the nature to cease?”

“Yes, Bhante.”

“Monks, has it been well-seen with proper discernment that this has come into existence?”

“Yes, Bhante.”

“Monks, has it been well-seen with proper discernment that this exists because of that source?”

“Yes, Bhante.”

“Monks, has it been well-seen with proper discernment that, with the cessation of that source, what has come into existence is also of the nature to cease?”

“Yes, Bhante.”

“Monks, this perspective is pure and bright; however, if you adhere to it, cherish it, treasure it, and treat it as yours, would this be a proper way for you to understand the Dhamma that has been taught for the sake of escaping Saṁsāra and not for the sake of grasping?”

“Certainly not, Bhante.”

“Monks, this perspective is pure and bright; however, if you do not adhere to it, cherish it, treasure it, and treat it as yours, would this be a proper way for you to understand the Dhamma that has been taught for the sake of escaping Saṁsāra and not for the sake of grasping?”

“Yes, Bhante.”

“Monks, there are four nutriments for the maintenance of beings who have come into existence, and for the assistance of those who are seeking existence⁶. What four? Physical food, coarse or subtle; sense-contact is the second; mental volition is the third; consciousness is the fourth.

“Monks, what is the origin, source, parent, and producer of these four nutriments? These four nutriments have craving as their origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of craving? Craving has feeling as its origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of feeling? Feeling has sense-contact as its origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of sense-contact? Sense-contact has the six senses⁷ as its origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of the six senses? The six senses have mind and body⁸ as their origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of mind and body? Mind and body has consciousness as its origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of consciousness? Consciousness has conditional formations as its origin, source, parent, and producer.

“Monks, what is the origin, source, parent, and producer of conditional formations? Conditional formations have ignorance as its origin, source, parent, and producer.

“Thus, monks, due to ignorance there are conditional formations. Due to conditional formations there is consciousness. Due to consciousness there is mind and body. Due to mind and body there are the six senses. Due to the six senses there is sense-contact. Due to sense-contact there is feeling. Due to feeling there is craving. Due to craving there is clinging. Due to clinging there is existence. Due to existence there is birth. Due to birth there is old age and dieing; sorrow, lamentation, pain, depression, and anguish are produced. In this way there is the arising of this entire mass of suffering.

“It was said: ‘Due to birth there is old age and dieing.’ Monks, is it due to birth that there is old age and dieing, or not? What is it in this case?” “Bhante, due to birth there is old age and dieing. That is what we think in this case: due to birth there is old age and dieing.” “It was said: ‘Due to existence there is birth’ … ‘Due to clinging there is existence’ … ‘Due to craving there is clinging’ … ‘Due to feeling there is craving’ … ‘Due to sense-contact there is feeling’ … ‘Due to the six senses there is sense-contact’ … ‘Due to mind and body there are the six senses’ … ‘Due to consciousness there is mind and body’ … ‘Due to conditional formations there is consciousness’ … ‘Due to ignorance there are conditional formations.’ Monks, is it due to ignorance that there are conditional formations, or not? What is it in this case?” “Bhante, due to ignorance there are conditional formations. That is what we think in this case: due to ignorance there are conditional formations.”

“Good, monks. Monks, it is as you say, and also as I say – when this exists, that exists; from the arising of this, that arises – that is, due to ignorance there are conditional formations… in this way there is the arising of this entire mass of suffering. However, when there is complete detachment from and cessation of ignorance, there is the cessation of conditional formations. From the cessation of conditional formations there is the cessation of consciousness. From the cessation of consciousness there is the cessation of mind and body. From the cessation of mind and body there is the cessation of the six senses. From the cessation of the six senses there is the cessation of sense-contact. From the cessation of sense-contact there is the cessation of feeling. From the cessation of feeling there is the cessation of craving. From the cessation of craving there is the cessation of clinging. From the cessation of clinging there is the cessation of existence. From the cessation of existence there is the cessation of birth. From the cessation of birth, old age, dieing, sorrow, lamentation, pain, depression, and anguish cease. In this way there is the cessation of this entire mass of suffering.

“It was said: ‘From the cessation of birth, there is the cessation of old age and dieing.’ Monks, is it from the cessation of birth that there is the cessation of old age and dieing, or not? What is it in this case?” “Bhante, from the cessation of birth there is the cessation of old age and dieing. That is what we think in this case: from the cessation of birth there is the cessation of old age and dieing.” “It was said: ‘From the cessation of existence there is the cessation of birth’ … ‘From the cessation of clinging there is the cessation of existence’ … ‘From the cessation of craving there is the cessation of clinging’ … ‘From the cessation of feeling there is the cessation of craving’ … ‘From the cessation of sense-contact there is the cessation of feeling’ … ‘From the cessation of the six senses there is the cessation of sense-contact’ … ‘From the cessation of mind and body there is the cessation of the six senses’ … ‘From the cessation of consciousness there is the cessation of mind and body’ … ‘From the cessation of conditional formations there is the cessation of consciousness’ … ‘From the cessation of ignorance there is the cessation of conditional formations.’ Monks, is it from the cessation of ignorance that there is the cessation of conditional formations, or not? What is it in this case?” “Bhante, from the cessation of ignorance there is the cessation of conditional formations. That is what we think in this case: from the cessation of ignorance there is the cessation of conditional formations.”

“Good, monks. Monks, it is as you say, and also as I say – when this exists, that exists; from the arising of this, that arises – that is, from the cessation of ignorance there is the cessation of conditional formations… in this way there is the cessation of this entire mass of suffering.

“Monks, knowing and seeing in this way, would you chase after the past, thinking ‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past?”

“Certainly not, Bhante.”

“Monks, knowing and seeing in this way, would you chase after the future, thinking ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? Having been what, what will we become in the future?”

“Certainly not, Bhante.”

“Monks, knowing and seeing in this way, would you be internally confused about the present, thinking ‘Do I exist? Do I not exist? What am I? How am I? Where has this being come from? Where will it go?”

“Certainly not, Bhante.”

“Monks, knowing and seeing in this way, would you say, ‘We respect our teacher, and we speak in this way because of respect for our teacher’?”

“Certainly not, Bhante.”

“Monks, knowing and seeing in this way, would you say, ‘The contemplative said this, and we speak in this way because of the contemplative’?”

“Certainly not, Bhante.”

“Monks, knowing and seeing in this way, would you appoint another teacher?”⁹

“Certainly not, Bhante.”

“Monks, wouldn‘t you say it because it is your own, known by yourself, seen by yourself, understood by yourself?”

“Yes, Bhante.”

“Excellent, monks! Monks, you have been guided by me, using this visible, timeless, experienceable, inviting Dhamma, that is to be personally understood by the wise. Monks, this Dhamma is visible, timeless, experienceable, inviting, and it is to be personally understood by the wise – thus it was said; it was in reference to this that it was said.

“Monks, when three things come together, conception occurs. If the mother and father come together, but the mother is not in season¹⁰ and a being seeking rebirth¹¹ is not present, then conception does not occur. If the mother and father come together and the mother is in season, but a being seeking rebirth is not present, then conception does not occur. If the mother and father come together, the mother is in season, and a being seeking rebirth is present, then since these three things have come together, conception occurs. Monks, for nine or ten months carries the embryo in her womb, with much worry¹²; it is a heavy¹³ burden. When it is born, she nourishes it using her own blood. Monks, this is ‘blood’ in the discipline of the noble ones: mother‘s milk. Monks, as the child grows and its faculties mature, it plays with a child‘s toys, such as toy plows, toy balls, toy wheels, toy windmills, toy scales, toy vehicles, and toy weapons. Monks, as the child grows and its faculties mature, it enjoys itself using the five kinds of sensuality – visible objects cognizable by the eye which are wished for, desired, pleasant, lovable, sensual, and exciting; sounds cognizable by the ear… fragrances cognizable by the nose… flavors cognizable by the tongue… tangible objects cognizable by the body which are wished for, desired, pleasant, lovable, sensual, and exciting.

“When it sees a visible object with the eye, it becomes infatuated with the object if the object is lovable, it becomes averse to the object if the object is unlovable, and it abides with mindfulness of the body unestablished and with a limited mind. It does not accurately understand mental liberation and liberation by means of discernment, where these harmful, unskillful phenomena cease without remainder. Engaged in approval and opposition in this way, then whatever feeling it feels – pleasant, painful, or neutral – it delights in, welcomes, and adheres to that feeling. As it delights in, welcomes, and adheres to that feeling, delight arises. Delight in regard to feelings is a form of clinging. When there is clinging, there is existence. When there is existence, there is birth. When there is birth, there is old age and dieing; and sorrow, lamentation, pain, dejection, and anguish come to be. In this way there is the arising of this entire mass of suffering.

“Here, monks, the Tathāgata¹⁴ arises in the world – the Worthy One, the Rightly Self-Awakened One, perfect in knowledge and conduct, sublime¹⁵, the world-knower, the unsurpassed trainer of trainable people, teacher of angels¹⁶ and humans, enlightened and blessed. From a basis of personal knowledge, he teaches this world with its angels, demons¹⁷, gods¹⁸, contemplatives, and priests; this generation with its celestial and human beings. He teaches the Dhamma which is good¹⁹ in the beginning, good in the middle, and good in its conclusion, using the right words and phrasing. He makes known the thoroughly complete and absolutely pure holy life. That Dhamma is heard by a householder, a householder‘s child, or a person born in a certain family. After hearing that Dhamma, he acquires faith in the Tathāgata. With that acquisition of faith, he reflects in this way: ‘The household life is cramped and dirty; the renunciate life is like the open air. While living the household life, it is not easy to follow the Holy Life, which is completely perfect and pure, like a polished shell. Perhaps I should shave off my hair and beard, put on brown robes, and go forth form the household life into homelessness.’ At a later occasion he abandons a small or large mass of wealth, he abandons a small or large circle of relatives, he shaves off his hair and beard, puts on brown robes, and goes forth from the household life into homelessness.

“When he has become a renunciate in this way, and is endowed with the training and lifestyle of a monk, he abandons killing and abstains from killing; he abides as one who has set aside cudgel and sword, who is conscientious and compassionate, one who wishes for the welfare of all living beings.

“He abandons stealing and abstains from stealing. He takes only what is given, he expects only what is given, he abides cleanly, free of theft.

“He abandons unchastity and is celibate. He abstains from sexuality, the conduct of villagers, and stays far away from it.

“He abandons false speech and abstains from false speech. His statements are true, reliable, trustworthy; he does not deceive the world²⁰.

“He abandons malicious speech and abstains from malicious speech. What he has heard here he does not repeat there in order to cause dissension; what he has heard there he does not repeat here in order to cause dissension. He unites those who are divided, supports mutual benefit, likes concord, enjoys concord, delights in concord, and uses speech that produces concord.

“He abandons harsh speech and abstains from harsh speech. He uses speech that is gentle, pleasing to the ear, amiable, heart-touching, polite, desired by most people, pleasing to most people.

“He abandons useless speech and abstains from useless speech. He uses speech that is timely, beneficial, connected with Dhamma, connected with Vinaya, worth treasuring, reasonable, moderate, and useful.

“He abstains from damaging seeds and plants. He eats one meal a day, and does not eat at night; he abstains from eating the the wrong time. He abstains from dance, song, music, and watching shows. He abstains from wearing necklaces, perfumes, cosmetics, jewelry, and adornments. He abstains from using high or large beds. He abstains from receiving gold, silver, raw grain, raw meat, women, girls, slaves, goats, sheep, chickens, pigs, elephants, cattle, horses, donkeys, fields, and land. He abstains from running errands and carrying messages. He abstains from buying and selling. He abstains from false scales, false weights, and false measuring devices. He abstains from bribery, cheating, fraud, and deceit. He abstains from injuring²¹, killing, imprisoning, robbery, theft, and violence.

“He is content with a robe to take care of his body and alms-food to take care of his stomach. Wherever he goes, he goes with only these. Just as wherever a winged bird goes, it goes weighed down only by its feathers, in the same way a monk is content with a robe to take care of his body and alms-food to take care of his stomach. Wherever he goes, he goes with only these. Endowed with this noble collection of virtues, he experiences the internal happiness of blamelessness.²²

“When he sees a visible object with the eye, he does not grasp at its characteristics or details. When one lives with the eye-faculty unrestrained, harmful, unskillful mindstates of covetousness and dejection might invade the mind; therefore, he practices restraint, guards the eye-faculty, and attains restraint in the eye-faculty. When he hears a sound with the ear… smells a fragrance with the nose… tastes a flavor with the tongue… touches a tangible object with the body… cognizes a thought with the mind, he does not grasp at its characteristics or details. When one lives with the mind-faculty unrestrained, harmful, unskillful mindstates of covetousness and dejection might invade the mind; therefore, he practices restraint, guards the eye-faculty, and attains restraint in the mind-faculty. Endowed with this noble sense-restraint, he experiences the internal happiness of impeccability²³.

“He is completely aware while advancing or retreating. He is completely aware while looking forward or backward. He is completely aware while contracting or extending his limbs. He is completely aware while carrying his cloak, robe, and bowl. He is completely aware while eating, drinking, consuming, and tasting. He is completely aware while defecating and urinating. He is completely aware while moving, standing, sitting, falling asleep, waking up, speaking, and remaining silent.

“Endowed with this collection of noble virtues, this noble sense-restraint, and this noble mindfulness and complete awareness, he resorts to secluded dwelling²⁴ places – a forest, the foot of a tree, a mountain, a gully, a hill-cave, a cemetery, an isolated grove, the open air, a heap of straw. When he returns from alms-round after his meal, he sits down in a cross-legged position with his body upright and establishes mindfulness as foremost. He abandons covetousness in regard to the world, and abides with a mind free of covetousness; he purifies his mind of covetousness. He abandons aversion and hatred, and abides with a mind free of aversion; he wishes for the welfare of all living beings, and purifies his mind of aversion and hatred. He abandons dullness and torpor, and abides free of dullness and torpor, percipient of light; mindful and completely aware, he purifies his mind of dullness and torpor. He abandons restlessness and remorse, and abides unagitated, with a mind that is internally peaceful; he purifies his mind of restlessness and remorse. He abandons doubt, and abides as one who has gone beyond doubt, who is free of confusion about skillful phenomena; he purifies the mind of doubt.

“When he has abandoned these five hindrances – defilements of the mind that weaken wisdom – then, secluded from sensuality, secluded from unskillful phenomena, he attains and remains in the first jhāna²⁵, which has thought and consideration, and has rapture and pleasure produced by seclusion. With the calming of thought and consideration, and with internal composure and mental focus, he attains and remains in the second jhāna, which is free of thought and free of consideration, and has rapture and pleasure born from concentration. With the fading away of rapture, Sāriputta remains equanimous, mindful, and clearly comprehending, and experiences pleasure with the body; he attains and remains in the third jhāna, which the noble ones describe as ‘Equanimous, mindful, and dwelling happily.’ With the abandoning of pleasure, the abandoning of pain, and the prior disappearance of elation and depression, Sāriputta attains and remains in the fourth jhāna, which has neither pain nor pleasure, and has purity due to mindfulness and equanimity.

“When he sees a visible object with the eye, if it is an agreeable object he does not become infatuated with it, and if it is a disagreeable object he does not become averse it; he abides with mindfulness of the body established and with an immeasurable²⁶ mind. He accurately understands that liberation of mind and liberation by wisdom where those harmful, unskillful phenomena cease without remainder. When he has abandoned approval and opposition in this way, then whatever feeling he feels – pleasant, painful, or neutral – he does not delight in that feeling, he does not welcome it, and he does not adhere to it. Since he does not delight in, welcome, or adhere to that feeling, then delight in regard to feelings ceases. From the cessation of his delight there is the cessation of clinging. From the cessation of clinging there is the cessation of existence. From the cessation of existence there is the cessation of birth. From the cessation of birth there is the cessation of old age and dieing; and sorrow, lamentation, pain, dejection, and anguish cease. In this way there is the cessation of this entire mass of suffering.

“When he hears a sound with the ear… smells a fragrance with the nose… tastes a flavor with the tongue… touches a tangible object with the body… cognizes a thought with the mind, if it is an agreeable object he does not become infatuated with it… In this way there is the cessation of this entire mass of suffering.

“Monks, remember this as liberation by means of the complete elimination of craving, that has been briefly explained by me. However, Sāti Bhikkhu is not free from a tangled mass of craving, from the net of craving.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.