sn12.50:1 At Sāvatthī. “Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … birth … old age and death come to be?’

sn12.50:2 Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this exists, this comes to be; due to the arising of this, this arises. When ignorance exists, choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists birth comes to be. When birth exists old age and death come to be.’ They understand: ‘That is how this world originates.’

sn12.50:3 A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … birth … old age and death not come to be?’

sn12.50:4 Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: When ignorance doesn’t exists, choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … When birth doesn’t exist old age and death don’t come to be.’ They understand: ‘That is how this world ceases.’

sn12.50:5 A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

6. Suffering

An Inquiry

sn12.51:1 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:

sn12.51:2 “Mendicants, when a mendicant is inquiring, how do you define when they are inquiring 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 apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.51:3 “Mendicants, take a mendicant who makes an 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 an 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 birth. When birth exists, old age and death come to be. When birth doesn’t exist, old age and death don’t come to be.’

sn12.51:4 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.

sn12.51:5 Then they inquire further: ‘But what is the source of this birth? When what exists does birth come to be? And when what does not exist does birth not come to be?’ While making an inquiry they understand: ‘Continued existence is the source of birth. When continued existence exists, birth comes to be. When continued existence does not exist, birth doesn’t come to be.’

sn12.51:6 They understand birth, 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 birth.

sn12.51:7 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 an 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.’

sn12.51:8 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.

sn12.51:9 If an ignoramus makes a good choice, consciousness passes on by means of goodness. If they make a bad choice, consciousness passes on by means of badness. If they make an imperturbable choice, consciousness passes on by means of imperturbability. When a mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of 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: ‘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.’

sn12.51:10 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.

sn12.51:11 Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ 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.’

sn12.51:12 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 draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ 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.’

sn12.51:13 What do you think, mendicants? Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?” “No, sir.”

sn12.51:14 “And when there are no choices at all, with the cessation of choices, would consciousness still be found?” “No, sir.”

sn12.51:15 “And when there’s no consciousness at all, would name and form still be found?” “No, sir.”

sn12.51:16 “And when there are no name and form at all, would the six sense fields still be found?” “No, sir.”

sn12.51:17 “And when there are no six sense fields at all, would contact still be found?” “No, sir.”

sn12.51:18 “And when there’s no contact at all, would feeling still be found?” “No, sir.”

sn12.51:19 “And when there’s no feeling at all, would craving still be found?” “No, sir.”

sn12.51:20 “And when there’s no craving at all, would grasping still be found?” “No, sir.”

sn12.51:21 “And when there’s no grasping at all, would continued existence still be found?” “No, sir.”

sn12.51:22 “And when there’s no continued existence at all, would birth still be found?” “No, sir.”

sn12.51:23 “And when there’s no birth at all, would old age and death still be found?” “No, sir.”

sn12.51:24 “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.”

6. Suffering

Grasping

sn12.52:1 At Sāvatthī. “There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. 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.

sn12.52:2 Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And from time to time someone would toss in dry grass, cow dung, or wood. Fed and fuelled by that, the great mass of fire would burn for a long time. In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.52:3 There are things that fuel grasping. When you concentrate on the drawbacks of these things, your 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.

sn12.52:4 Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And no one would toss in dry grass, cow dung, or wood from time to time. As the original fuel is used up and no more is added, the great mass of fire would be extinguished due to not being fed. In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

Fetters

sn12.53:1 At Sāvatthī. “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. 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.

sn12.53:2 Suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time. In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. 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.

sn12.53:3 There are things that tighten the fetters. When you concentrate on the drawbacks of these things, your 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.

sn12.53:4 Suppose an oil lamp depended on oil and a wick to burn. And no one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed. In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

Fetters (2nd)

sn12.54:1 At Sāvatthī. “Mendicants, suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time. In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.54:2 Suppose an oil lamp depended on oil and a wick to burn. And no one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed. In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

A Great Tree

sn12.55:1 At Sāvatthī. “There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. … That is how this entire mass of suffering originates.

sn12.55:2 Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time. In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.55:3 There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

sn12.55:4 Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

A Great Tree (2nd)

sn12.56:1 At Sāvatthī. “Mendicants, suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time. In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.56:2 Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or glide them down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

A Sapling

sn12.57:1 At Sāvatthī. “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.57:2 Suppose there was a sapling. And from time to time someone would clear around the roots, supply soil, and water it. Fed and fuelled by that, the sapling would grow, increase, and mature. In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

sn12.57:3 There are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.

sn12.57:4 Suppose there was a sapling. Then a person comes along with a spade and basket. … They’d cut the sapling apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or glide them down a swift stream. In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

6. Suffering

Name and Form

sn12.58:1 At Sāvatthī. “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, name and form are conceived. Name and form are requirements for the six sense fields. … That is how this entire mass of suffering originates.

sn12.58:2 Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time. In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, name and form are conceived. …

sn12.58:3 There are things that tighten the fetters. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.

sn12.58:4 Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.”

6. Suffering

Consciousness

sn12.59:1 At Sāvatthī. “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, consciousness is conceived. Consciousness is a requirement for name and form. … That is how this entire mass of suffering originates.

sn12.59:2 Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. … In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, consciousness is conceived. …

sn12.59:3 There are things that tighten the fetters. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.

sn12.59:4 Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.”

6. Suffering

Causation

sn12.60:1 At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “It’s incredible, sir! It’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

sn12.60:2 “Not so, Ānanda! Not so, Ānanda! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, and wandering astray.

sn12.60:3 There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. 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.

sn12.60:4 Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time. In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. … That is how this entire mass of suffering originates.

sn12.60:5 There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

sn12.60:6 Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your 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.”

7. The Great Chapter

Unlearned

sn12.61:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it.

sn12.61:2 But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it.

sn12.61:3 But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind. Why is that? This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.

sn12.61:4 But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.

sn12.61:5 In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘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.’

sn12.61:6 Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘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.’”

7. The Great Chapter

Unlearned (2nd)

sn12.62:1 At Sāvatthī. “Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it. But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it.