sn12.17:4 “Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, let the Blessed One explain suffering to me! Let the Blessed One teach me about suffering!”

sn12.17:5 “Suppose that he who does the deed and he who experiences the result are one and the same. Then for one who has existed since the beginning, suffering is made by oneself. In speaking like this, one implies this is eternal. Suppose that he who does the deed is one, and he who experiences the result is another. Then for one stricken by feeling, suffering is made by another. In speaking like this, one implies this is annihilated. 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.’”

sn12.17:6 When this was said, Kassapa said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

sn12.17:7 “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences.”

sn12.17:8 “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

sn12.17:9 And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Attachment to the world is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected.

2. Fuel

With Timbaruka

sn12.18:1 At Sāvatthī. Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

sn12.18:2 “Well, worthy Gotama, are pleasure and pain made by oneself?” “Not so, Timbaruka,” said the Buddha. “Then are pleasure and pain made by another?” “Not so, Timbaruka,” said the Buddha. “Well, are pleasure and pain made by both oneself and another?” “Not so, Timbaruka,” said the Buddha. “Then do pleasure and pain arise anomalously, not made by oneself or another?” “Not so, Timbaruka,” said the Buddha. “Well, is there no such thing as pleasure and pain?” “It’s not that there’s no such thing as pleasure and pain. Pleasure and pain are real.” “Then does the worthy Gotama not know or see suffering?” “It’s not that I don’t know or see pleasure and pain. I do know pleasure and pain, I do see pleasure and pain.”

sn12.18:3 “Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as pleasure and pain. And you say that you do know pleasure and pain, and you do see pleasure and pain. Sir, explain pleasure and pain to me! Teach me about pleasure and pain!”

sn12.18:4 “Suppose that the feeling and the one who feels it are one and the same. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. 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.’”

sn12.18:5 When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, worthy Gotama! Excellent! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

2. Fuel

The Astute and the Foolish

sn12.19:1 At Sāvatthī. “Mendicants, for a fool shrouded by ignorance and coupled to craving, this body has been produced. So there is this duality: this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.

sn12.19:2 For an astute person shrouded by ignorance and coupled to craving, this body has been produced. So there is this duality: this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.

sn12.19:3 What, then, is the difference between the foolish and the astute?” “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.”

sn12.19:4 “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.19:5 “For a fool shrouded by ignorance and coupled to craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. Why is that? The fool has not completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the fool meets the consequence of their deeds. Having met that consequence, they’re not freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

sn12.19:6 For an astute person shrouded by ignorance and coupled to craving, this body has been produced. But the astute person has given up that ignorance and finished that craving. Why is that? The astute person has completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the astute person finds peace with their Lord. Finding peace, they’re freed from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference here between the foolish and the astute, that is, leading the spiritual life.”

2. Fuel

Conditions

sn12.20:1 At Sāvatthī. “Mendicants, I will teach you dependent origination and dependently originated phenomena. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.20:2 “And what is dependent origination? Birth is a requirement for old age and death. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it. ‘Look,’ he says, ‘Birth is a requirement for old age and death.’

sn12.20:3 Continued existence is a requirement for birth … Grasping is a requirement for continued existence … Craving is a requirement for grasping … Feeling is a requirement for craving … Contact is a requirement for feeling … The six sense fields are requirements for contact … Name and form are requirements for the six sense fields … Consciousness is a requirement for name and form … Choices are a requirement for consciousness … Ignorance is a requirement for choices. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it. ‘Look,’ he says, ‘Ignorance is a requirement for choices.’ So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: this is called dependent origination.

sn12.20:4 And what are the dependently originated phenomena? Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Birth … Continued existence … Grasping … Craving … Feeling … Contact … The six sense fields … Name and form … Consciousness … Choices … Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. These are called the dependently originated phenomena.

sn12.20:5 When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it will be quite impossible for them to turn back to the first beginning, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ Or to turn forward to the final end, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or to be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Why is that? Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”

3. The Ten Powers

The Ten Powers

sn12.21:1 At Sāvatthī. “Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: 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 no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

3. The Ten Powers

The Ten Powers (2nd)

sn12.22:1 At Sāvatthī. “Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: 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.

sn12.22:2 The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, it is quite enough for a gentleman who has gone forth out of faith to rouse up energy. ‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’

sn12.22:3 A lazy person lives in suffering, mixed up with bad, unskillful qualities, neglecting their heart’s great goal. But an energetic person lives happily, secluded from bad, unskillful qualities, fulfilling their heart’s great goal. The best isn’t reached by the worst. The best is reached by the best. This spiritual life is the cream, mendicants, and the Teacher is before you. So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: ‘In this way our going forth will not be barren, but will be fruitful and fertile. And the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them.’ That’s how you should train. Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”

3. The Ten Powers

Vital Conditions

sn12.23:1 At Sāvatthī. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ The ending of the defilements is for one who knows and sees this.

sn12.23:2 I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Freedom.’ I say that freedom has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Dispassion.’ I say that dispassion has a vital condition. And what is it? You should say: ‘Disillusionment.’ I say that disillusionment has a vital condition. And what is it? You should say: ‘Truly knowing and seeing.’ I say that truly knowing and seeing has a vital condition. And what is it? You should say: ‘Immersion.’ I say that immersion has a vital condition.

sn12.23:3 And what is it? You should say: ‘Bliss.’ I say that bliss has a vital condition. And what is it? You should say: ‘Tranquility.’ I say that tranquility has a vital condition. And what is it? You should say: ‘Rapture.’ I say that rapture has a vital condition. And what is it? You should say: ‘Joy.’ I say that joy has a vital condition. And what is it? You should say: ‘Faith.’ I say that faith has a vital condition.

sn12.23:4 And what is it? You should say: ‘Suffering.’ I say that suffering has a vital condition. And what is it? You should say: ‘Birth.’ I say that birth has a vital condition. And what is it? You should say: ‘Continued existence.’ I say that continued existence has a vital condition. And what is it? You should say: ‘Grasping.’ I say that grasping has a vital condition. And what is it? You should say: ‘Craving.’ I say that craving has a vital condition.

sn12.23:5 And what is it? You should say: ‘Feeling.’ … You should say: ‘Contact.’ … You should say: ‘The six sense fields.’ … You should say: ‘Name and form.’ … You should say: ‘Consciousness.’ … You should say: ‘Choices.’ … I say that choices have a vital condition, they don’t lack a vital condition. And what is the vital condition for choices? You should say: ‘Ignorance.’

sn12.23:6 So, mendicants: ignorance is the vital condition for choices. Choices are the vital condition for consciousness. Consciousness is the vital condition for name and form. Name and form are the vital conditions for the six sense fields. The six sense fields are the vital conditions for contact. Contact is the vital condition for feeling. Feeling is the vital condition for craving. Craving is the vital condition for grasping. Grasping is the vital condition for continued existence. Continued existence is the vital condition for birth. Birth is the vital condition for suffering. Suffering is the vital condition for faith. Faith is the vital condition for joy. Joy is the vital condition for rapture. Rapture is the vital condition for tranquility. Tranquility is the vital condition for bliss. Bliss is the vital condition for immersion. Immersion is the vital condition for truly knowing and seeing. Truly knowing and seeing is the vital condition for disillusionment. Disillusionment is the vital condition for dispassion. Dispassion is the vital condition for freedom. Freedom is the vital condition for the knowledge of ending.

sn12.23:7 It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

sn12.23:8 In the same way, ignorance is the vital condition for choices. … Freedom is the vital condition for the knowledge of ending.”

3. The Ten Powers

Followers of Other Religions

sn12.24:1 Near Rājagaha, in the Bamboo Grove. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery for the wanderers of other religions?”

sn12.24:2 Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:

sn12.24:3 “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them assert that suffering is made by oneself. Some of them assert that suffering is made by another. Some of them assert that suffering is made by both oneself and another. Some of them assert that suffering arises anomalously, not made by oneself or another. What does the ascetic Gotama say about this? How does he explain it? How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

sn12.24:4 “Reverends, the Buddha has said that suffering is dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

sn12.24:5 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact. In the case of those who assert that suffering is made by another, that’s also dependent on contact. In the case of those who assert that suffering is made by oneself and another, that’s also dependent on contact. In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

sn12.24:6 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. In the case of those who assert that suffering is made by oneself and another, it’s impossible that they will experience that without contact. In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

sn12.24:7 Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions. Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

sn12.24:8 “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that suffering is dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

sn12.24:9 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

sn12.24:10 In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.

sn12.24:11 Ānanda, this one time I was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Then I thought: ‘It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery for the wanderers of other religions?’

sn12.24:12 Then I went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, I sat down to one side. …”

sn12.24:13 (The wanderers asked the Buddha the very same questions, and he gave the same answers.)

sn12.24:17 “It’s incredible, sir, it’s amazing, how the whole matter is stated with one phrase. Could there be a detailed explanation of this matter that is both deep and appears deep?”

sn12.24:18 “Well then, Ānanda, clarify this matter yourself.” “Sir, suppose they were to ask me: ‘Reverend Ānanda, what is the source, origin, birthplace, and inception of old age and death?’ I’d answer like this: ‘Reverends, birth is the source, origin, birthplace, and inception of old age and death.’ That’s how I’d answer such a question.

sn12.24:19 Suppose they were to ask me: ‘What is the source of birth?’ I’d answer like this: ‘Continued existence is the source of birth.’ That’s how I’d answer such a question.

sn12.24:20 Suppose they were to ask me: ‘What is the source of continued existence?’ I’d answer like this: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.

sn12.24:21 Suppose they were to ask me: ‘What is the source of grasping?’ … craving … feeling … Suppose they were to ask me: ‘What is the source of contact?’ I’d answer like this: ‘The six sense fields are the source, origin, birthplace, and inception of contact.’ ‘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.’ That’s how I’d answer such a question.”

3. The Ten Powers

With Bhūmija

sn12.25:1 At Sāvatthī. Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

sn12.25:2 “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them assert that pleasure and pain are made by oneself. Some of them assert that pleasure and pain are made by another. Some of them assert that pleasure and pain are made by both oneself and another. Some of them assert that pleasure and pain arise anomalously, not made by oneself or another. What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

sn12.25:3 “Reverend, the Buddha has said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

sn12.25:4 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, that’s dependent on contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

sn12.25:5 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

sn12.25:6 Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

sn12.25:7 “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

sn12.25:8 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, that’s dependent on contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

sn12.25:9 Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.

sn12.25:10 Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But this is only when dependent on ignorance.