sn.12.51 Saṁyutta Nikāya (Linked Discourses)

Thorough Investigation

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, when a bhikkhu is making a thorough investigation, in what way should he thoroughly investigate for the utterly complete destruction of suffering?”

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

“Then listen and attend closely, bhikkhus, I will speak.”

“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

“Here, bhikkhus, when he makes a thorough investigation, a bhikkhu thoroughly investigates thus: ‘The many diverse kinds of suffering that arise in the world headed by aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?’

“As he thoroughly investigates he understands thus: ‘The many diverse kinds of suffering that arise in the world headed by aging-and-death: this suffering has birth as its source, birth as its origin; it is born and produced from birth. When there is birth, aging-and-death comes to be; when there is no birth, aging-and-death does not come to be.’

“He understands aging-and-death, its origin, its cessation, and the way leading on that is in conformity with its cessation. He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of aging-and-death.

“Then, investigating further, he thoroughly investigates thus: ‘What is the source of this birth, what is its origin, from what is it born and produced?… What is the source of this existence?… this clinging?… this craving?… this feeling?… this contact?… these six sense bases?… this name-and-form?… this consciousness? … What is the source of these volitional formations, what is their origin, from what are they born and produced? When what exists do volitional formations come to be? When what does not exist do volitional formations not come to be?’

“As he thoroughly investigates he understands thus: ‘Volitional formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance. When there is ignorance, volitional formations come to be; when there is no ignorance, volitional formations do not come to be.’

“He understands volitional formations, their origin, their cessation, and the way leading on that is in conformity with their cessation. He practises that way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of volitional formations.

“Bhikkhus, if a person immersed in ignorance generates a meritorious volitional formation, consciousness fares on to the meritorious; if he generates a demeritorious volitional formation, consciousness fares on to the demeritorious; if he generates an imperturbable volitional formation, consciousness fares on to the imperturbable. But when a bhikkhu has abandoned ignorance and aroused true knowledge, then, with the fading away of ignorance and the arising of true knowledge, he does not generate a meritorious volitional formation, or a demeritorious volitional formation, or an imperturbable volitional formation. Since he does not generate or fashion volitional formations, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

“If he feels a pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a painful feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a neither-painful-nor-pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’

“If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached.

“When he feels a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.’

“Suppose, bhikkhus, a man would remove a hot clay pot from a potter’s kiln and set it on smooth ground: its heat would be dissipated right there and potsherds would be left. So too, when he feels a feeling terminating with the body … terminating with life…. He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.’ “What do you think, bhikkhus, can a bhikkhu whose taints are destroyed generate a meritorious volitional formation, or a demeritorious volitional formation, or an imperturbable volitional formation?”

“No, venerable sir.”

“When there are utterly no volitional formations, with the cessation of volitional formations, would consciousness be discerned?” “No, venerable sir.”

“When there is utterly no consciousness, with the cessation of consciousness, would name-and-form be discerned?”

“No, venerable sir.”

“When there is utterly no name-and-form … no six sense bases … … no contact … no feeling … no craving … no clinging … no existence … no birth, with the cessation of birth, would aging-and-death be discerned?”

“No, venerable sir.”

“Good, good, bhikkhus! It is exactly so and not otherwise! Place faith in me about this, bhikkhus, resolve on this. Be free from perplexity and doubt about this. Just this is the end of suffering.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

A Full Inquiry

So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, how do you define a mendicant who is making a full inquiry for the complete ending of suffering?”
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Well then, mendicants, listen and pay close attention, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Mendicants, take a mendicant who makes a full inquiry:
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
What is the source, origin, birthplace, and inception of this suffering?
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
While making a full inquiry they understand:
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.
Then they inquire further:
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
While making a full inquiry they understand:
‘Continued existence is the source of rebirth.
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’
They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path.
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.
Then they inquire further:
‘But what is the source of this continued existence? …’ …
‘But what is the source of this grasping? …’ …
‘But what is the source of this craving? …’ …
‘But what is the source of this feeling? …’ …
‘But what is the source of this contact? …’ …
‘But what is the source of these six sense fields? …’ …
‘But what is the source of this name and form? …’ …
‘But what is the source of this consciousness? …’ …
‘But what is the source of these choices?
When what exists do choices come to be? When what does not exist do choices not come to be?’
While making a full inquiry they understand:
‘Ignorance is the source of choices.
When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’
They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.
If an ignorant individual makes a good choice, their consciousness enters a good realm.
If they make a bad choice, their consciousness enters a bad realm.
If they make an imperturbable choice, their consciousness enters an imperturbable realm.
When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice.
Not choosing or intending, they don’t grasp at anything in the world.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a pleasant feeling, they feel it detached.
If they feel a painful feeling, they feel it detached.
If they feel a neutral feeling, they feel it detached.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.
Its heat would dissipate right there, and the shards would be left behind.
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
What do you think, mendicants?
Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?”
“No, sir.”
“And when there are no choices at all, with the cessation of choices, would consciousness still be found?”
“No, sir.”
“And when there’s no consciousness at all, would name and form still be found?”
“No, sir.”
“And when there are no name and form at all, would the six sense fields still be found?”
“No, sir.”
“And when there are no six sense fields at all, would contact still be found?”
“No, sir.”
“And when there’s no contact at all, would feeling still be found?”
“No, sir.”
“And when there’s no feeling at all, would craving still be found?”
“No, sir.”
“And when there’s no craving at all, would grasping still be found?”
“No, sir.”
“And when there’s no grasping at all, would continued existence still be found?”
“No, sir.”
“And when there’s no continued existence at all, would rebirth still be found?”
“No, sir.”
“And when there’s no rebirth at all, would old age and death still be found?”
“No, sir.”
“Good, good, mendicants! That’s how it is, not otherwise.
Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter.
Just this is the end of suffering.”