1. The Buddhas

Dependent Origination

sn12.1:1 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, I will teach you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.1:2 “And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called dependent origination.

sn12.1:3 When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1. The Buddhas

Analysis

sn12.2:1 At Sāvatthī. “Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.2:2 “And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

sn12.2:3 And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

sn12.2:4 And what is birth? The birth, inception, conception, coming into being, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called birth.

sn12.2:5 And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

sn12.2:6 And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

sn12.2:7 And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

sn12.2:8 And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.

sn12.2:9 And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.

sn12.2:10 And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.

sn12.2:11 And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form. Such is name and such is form. These are called name and form.

sn12.2:12 And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.

sn12.2:13 And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

sn12.2:14 And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.

sn12.2:15 And so, ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

1. The Buddhas

Practice

sn12.3:1 At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.3:2 “And what’s the wrong practice? Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. This is called the wrong practice.

sn12.3:3 And what’s the right practice? When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. This is called the right practice.”

1. The Buddhas

About Vipassī

sn12.4:1 At Sāvatthī. “Mendicants, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, and passes away, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

sn12.4:2 Then Vipassī, the one intent on awakening, thought: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When birth exists there’s old age and death. Birth is a requirement for old age and death.’

sn12.4:3 Then Vipassī thought: ‘When what exists is there birth? What is a requirement for birth?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence exists there’s birth. Continued existence is a requirement for birth.’

sn12.4:4 Then Vipassī thought: ‘When what exists is there continued existence? What is a requirement for continued existence?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’

sn12.4:5 Then Vipassī thought: ‘When what exists is there grasping? What is a requirement for grasping?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving exists there’s grasping. Craving is a requirement for grasping.’

sn12.4:6 Then Vipassī thought: ‘When what exists is there craving? What is a requirement for craving?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling exists there’s craving. Feeling is a requirement for craving.’

sn12.4:7 Then Vipassī thought: ‘When what exists is there feeling? What is a requirement for feeling?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact exists there’s feeling. Contact is a requirement for feeling.’

sn12.4:8 Then Vipassī thought: ‘When what exists is there contact? What is a requirement for contact?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’

sn12.4:9 Then Vipassī thought: ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’

sn12.4:10 Then Vipassī thought: ‘When what exists are there name and form? What is a requirement for name and form?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’

sn12.4:11 Then Vipassī thought: ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices exist there’s consciousness. Choices are a requirement for consciousness.’

sn12.4:12 Then Vipassī thought: ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’

sn12.4:13 And so, ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.

sn12.4:14 Then Vipassī thought: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When birth doesn’t exist there’s no old age and death. When birth ceases, old age and death cease.’

sn12.4:15 Then Vipassī thought: ‘When what doesn’t exist is there no birth? When what ceases does birth cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence doesn’t exist there’s no birth. When continued existence ceases, birth ceases.’

sn12.4:16 Then Vipassī thought: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

sn12.4:17 Then Vipassī thought: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

sn12.4:18 Then Vipassī thought: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

sn12.4:19 Then Vipassī thought: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

sn12.4:20 Then Vipassī thought: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

sn12.4:21 Then Vipassī thought: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

sn12.4:22 Then Vipassī thought: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

sn12.4:23 Then Vipassī thought: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’

sn12.4:24 Then Vipassī thought: ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

sn12.4:25 And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”

sn12.4:26 (Tell in full for each of the seven Buddhas.)

1. The Buddhas

Sikhī

sn12.5:1 “Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”

1. The Buddhas

Vessabhū

sn12.6:1 “Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”

1. The Buddhas

Kakusandha

sn12.7:1 “Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”

1. The Buddhas

Koṇāgamana

sn12.8:1 “Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”

1. The Buddhas

Kassapa

sn12.9:1 “Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”

1. The Buddhas

Gotama

sn12.10:1 “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, and passes away, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

sn12.10:2 Then it occurred to me: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, I penetrated with wisdom: ‘When birth exists there’s old age and death. Birth is a requirement for old age and death.’

sn12.10:3 Then it occurred to me: ‘When what exists is there birth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’

sn12.10:4 And so, ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

sn12.10:5 Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When birth doesn’t exist there’s no old age and death. When birth ceases, old age and death cease.’

sn12.10:6 Then it occurred to me: ‘When what doesn’t exist is there no birth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

sn12.10:7 And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

2. Fuel

Fuel

sn12.11:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those about to be born.

sn12.11:2 What is the source, origin, birthplace, and inception of these four fuels? Craving. And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance.

sn12.11:3 And so, mendicants, ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

2. Fuel

Phagguna of the Top-Knot

sn12.12:1 At Sāvatthī. “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”

sn12.12:2 When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, “But sir, who consumes consciousness as fuel?” “That’s not a cogent question,” said the Buddha. “I don’t speak of one who consumes. If I were to speak of one who consumes, then it would be cogent to ask who consumes. But I don’t speak like that. Hence it would be cogent to ask: ‘For what is consciousness the fuel?’ And a cogent answer to this would be: ‘Consciousness as fuel is a requirement for regeneration into a new state of existence in the future. When the being is present, there are the six sense fields. The six sense fields are requirements for contact.’”

sn12.12:3 “But sir, who contacts?” “That’s not a cogent question,” said the Buddha. “I don’t speak of one who contacts. If I were to speak of one who contacts, then it would be cogent to ask who contacts. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for contact?’ And a cogent answer to this would be: ‘The six sense fields are requirements for contact. Contact is a requirement for feeling.’”

sn12.12:4 “But sir, who feels?” “That’s not a cogent question,” said the Buddha. “I don’t speak of one who feels. If I were to speak of one who feels, then it would be cogent to ask who feels. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for feeling?’ And a cogent answer to this would be: ‘Contact is a requirement for feeling. Feeling is a requirement for craving.’”

sn12.12:5 “But sir, who craves?” “That’s not a cogent question,” said the Buddha. “I don’t speak of one who craves. If I were to speak of one who craves, then it would be cogent to ask who craves. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for craving?’ And a cogent answer to this would be: ‘Feeling is a requirement for craving. Craving is a requirement for grasping.’”

sn12.12:6 “But sir, who grasps?” “That’s not a cogent question,” said the Buddha. “I don’t speak of one who grasps. If I were to speak of one who grasps, then it would be cogent to ask who grasps. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for grasping?’ And a cogent answer to this would be: ‘Craving is a requirement for grasping. Grasping is a requirement for continued existence.’ … That is how this entire mass of suffering originates.

sn12.12:7 When the six fields of contact fade away and cease with no residue left behind, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

2. Fuel

Ascetics and Brahmins

sn12.13:1 At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

sn12.13:2 There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

2. Fuel

Ascetics and Brahmins (2nd)

sn12.14:1 At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?

sn12.14:2 They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

sn12.14:3 There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?

sn12.14:4 They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. They understand these things, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

2. Fuel

Kaccānagotta

sn12.15:1 At Sāvatthī. Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘right view’. How is right view defined?”

sn12.15:2 “Kaccāna, this world mostly relies on the duality of existence and non-existence. But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur. This world is for the most part shackled by getting involved, grasping, and insisting. But if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others. This is how right view is defined.

sn12.15:3 ‘All exists’: this is one extreme. ‘All does not exist’: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

2. Fuel

A Dhamma Speaker

sn12.16:1 At Sāvatthī. Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

sn12.16:2 “If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

sn12.16:3 If a mendicant teaches Dhamma for disillusionment regarding birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

2. Fuel

With Kassapa, the Naked Ascetic

sn12.17:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Buddha coming off in the distance. He went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side and said to the Buddha, “I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.” “Kassapa, it’s the wrong time for questions. We’ve entered an inhabited area.”

sn12.17:2 A second time, and a third time, Kassapa spoke to the Buddha and the Buddha replied. When this was said, Kassapa said to the Buddha, “I don’t want to ask much.” “Ask what you wish, Kassapa.”

sn12.17:3 “Well, worthy Gotama, is suffering made by oneself?” “Not so, Kassapa,” said the Buddha. “Then is suffering made by another?” “Not so, Kassapa,” said the Buddha. “Well, is suffering made by both oneself and another?” “Not so, Kassapa,” said the Buddha. “Then does suffering arise anomalously, not made by oneself or another?” “Not so, Kassapa,” said the Buddha. “Well, is there no such thing as suffering?” “It’s not that there’s no such thing as suffering. Suffering is real.” “Then does the worthy Gotama not know or see suffering?” “It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”