sn12.62:2 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. 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.

sn12.62:3 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.’ Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

sn12.62:4 When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling … Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

sn12.62:5 Seeing this, a learned noble disciple grows disillusioned with contact, 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

A Child’s Flesh

sn12.63:1 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 about to be born.

sn12.63:2 And how should you regard edible food? Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. They had an only child, dear and beloved. As the couple were crossing the desert their limited quantity of supplies would run out, and they’d still have the rest of the desert to cross. Then it would occur to that couple: ‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross. Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat? Then we can make it across the desert by eating our child’s flesh. Let not all three perish.’ Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat. They’d make it across the desert by eating their child’s flesh. And as they’d eat their child’s flesh, they’d beat their breasts and cry: ‘Where are you, our only child? Where are you, our only child?’

sn12.63:3 What do you think, mendicants? Would they eat that food for fun, indulgence, adornment, or decoration?” “No, sir.” “Wouldn’t they eat that food just so they could make it across the desert?” “Yes, sir.” “I say that this is how you should regard edible food. When edible food is completely understood, desire for the five kinds of sensual stimulation is completely understood. When desire for the five kinds of sensual stimulation is completely understood, a noble disciple is bound by no fetter that might return them again to this world.

sn12.63:4 And how should you regard contact as fuel? Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. If she stands under a tree, the creatures in the tree bite her. If she stands in some water, the creatures in the water bite her. If she stands in the open, the creatures in the open bite her. Wherever that flayed cow stands, the creatures there would bite her. I say that this is how you should regard contact as fuel. When contact as fuel is completely understood, the three feelings are completely understood. When the three feelings are completely understood, a noble disciple has nothing further to do, I say.

sn12.63:5 And how should you regard mental intention as fuel? Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab them by the arms and drag them toward the pit of glowing coals. Then that person’s intention, aim, and wish would be to get far away. Why is that? Because that person would think: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ I say that this is how you should regard mental intention as fuel. When mental intention as fuel is completely understood, the three cravings are completely understood. When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

sn12.63:6 And how should you regard consciousness as fuel? Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say: ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say: ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told. What do you think, mendicants? Would that man experience pain and distress from being struck with three hundred spears a day?” “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” “I say that this is how you should regard consciousness as fuel. When consciousness as fuel is completely understood, name and form are completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.”

7. The Great Chapter

If There is Desire

sn12.64:1 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 about to be born.

sn12.64:2 If there is desire, relishing, and craving for edible food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is a renewed craving for worldly existence. Where there is a renewed craving for worldly existence, there is birth, old age, and death. Where there is birth, old age, and death, I say this is full of sorrow, anguish, and distress.

sn12.64:3 If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is a renewed craving for worldly existence. Where there is a renewed craving for worldly existence, there is birth, old age, and death. Where there is birth, old age, and death, I say this is full of sorrow, anguish, and distress.

sn12.64:4 Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the form of a woman or a man, whole in its major and minor limbs. In the same way, if there is desire, relishing, and craving for edible food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is a renewed craving for worldly existence. Where there is a renewed craving for worldly existence, there is birth, old age, and death. Where there is birth, old age, and death, I say this is full of sorrow, anguish, and distress.

sn12.64:5 If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is a renewed craving for worldly existence. Where there is a renewed craving for worldly existence, there is birth, old age, and death. Where there is birth, old age, and death, I say this is full of sorrow, anguish, and distress.

sn12.64:6 If there is no desire, relishing, and craving for edible food, consciousness does not become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no renewed craving for worldly existence. Where there is no renewed craving for worldly existence, there is no birth, old age, and death. Where there is no birth, old age, and death, I say there’s no sorrow, anguish, and distress.

sn12.64:7 If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no renewed craving for worldly existence. Where there is no renewed craving for worldly existence, there is no birth, old age, and death. Where there is no birth, old age, and death, I say there’s no sorrow, anguish, and distress.

sn12.64:8 Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?” “On the western wall, sir.” “If there was no western wall, where would it land?” “On the ground, sir.” “If there was no ground, where would it land?” “In water, sir.” “If there was no water, where would it land?” “It wouldn’t land, sir.” “In the same way, if there is no desire, relishing, and craving for edible food, consciousness does not become established there and doesn’t grow. …

sn12.64:9 If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no renewed craving for worldly existence. Where there is no renewed craving for worldly existence, there is no birth, old age, and death. Where there is no birth, old age, and death, I say there’s no sorrow, anguish, and distress.”

7. The Great Chapter

The City

sn12.65:1 At Sāvatthī. “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?’ 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.’

sn12.65:2 Then it occurred to me: ‘When what exists is there birth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … What is a requirement for name and form?’ Then, through rational application of mind, I penetrated with wisdom: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’ Then it occurred to me: ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, I penetrated with wisdom: ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’

sn12.65:3 Then it occurred to me: This consciousness turns back from name and form, and doesn’t go beyond that. This is the extent to which one may be born, grow old, die, or pass away. That is: name and form are requirements 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. … 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.

sn12.65:4 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 is no old age and death. When birth ceases old age and death cease.’ Then it occurred to me: ‘When what doesn’t exist is there no birth … continued existence … grasping … craving … feeling … contact … six sense fields … name and form? When what ceases do name and form cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When consciousness doesn’t exist there is no name and form. When consciousness ceases name and form cease.’

sn12.65:5 Then it occurred to me: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When name and form don’t exist, there is no consciousness. When name and form cease, consciousness ceases.’

sn12.65:6 Then it occurred to me: I have discovered the path to awakening. That is: When name and form 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. … 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.

sn12.65:7 Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. Following it along, they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Then that person would inform a king or their chief minister: ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past. Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Sir, you should rebuild that city!’ Then that king or their chief minister would have that city rebuilt. And after some time that city was successful and prosperous, populous and full of people, attained to growth and expansion. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past.

sn12.65:8 And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past. Following it along, I directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation. Following it along, I directly knew birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … Following it along, I directly knew choices, their origin, their cessation, and the practice that leads to their cessation. Having directly known this, I told the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and fully revealed among angels and humans.”

7. The Great Chapter

Probing Within

sn12.66:1 So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, do you probe within?” When he said this, one of the mendicants said to the Buddha, “Sir, I probe within.” “But mendicant, how do you probe within?” Then that mendicant answered, but the Buddha was not happy with the answer.

sn12.66:2 When he had spoken, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak of probing within. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.66:3 “Take a mendicant who probes within: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ While probing they know: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not 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.

sn12.66:4 They probe further within: ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ While probing they know: ‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ They understand attachments, 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 attachments.

sn12.66:5 They probe further within: ‘But where does that craving arise and where does it settle?’ While probing they know: ‘That craving arises and settles on whatever in the world seems nice and pleasant. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.’

sn12.66:6 There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grew. As their craving grew, their attachments grew. As their attachments grew, their suffering grew. And as their suffering grew, they were not freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

sn12.66:7 There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving will grow. As their craving grows, their attachments will grow. As their attachments grow, their suffering will grow. And as their suffering grows, they will not be freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

sn12.66:8 There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

sn12.66:9 Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t put that beverage down. Hastily, without reflection, he’d drink it, resulting in death or deadly pain. In the same way, there are ascetics and brahmins of the past … future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

sn12.66:10 There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

sn12.66:11 There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They will give up craving. Giving up craving … they will be freed from suffering, I say.

sn12.66:12 There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

sn12.66:13 Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I can allay my thirst with a fermented drink of beer, buttermilk, salt lassi, or salted infusion. But in any case, I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d put that beverage down. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain. In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

sn12.66:14 There will be ascetics and brahmins in the future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from old age and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

7. The Great Chapter

Sheaves of Reeds

sn12.67:1 At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita 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 Sāriputta: “Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise anomalously, not made by oneself or another?” “No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise anomalously, not made by oneself or another. Rather, birth is a requirement for old age and death.”

sn12.67:2 “Well, Reverend Sāriputta, is birth made by oneself? Or by another? Or by both oneself and another? Or does it arise anomalously, not made by oneself or another?” “No, Reverend Koṭṭhita, birth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise anomalously, not made by oneself or another. Rather, continued existence is a requirement for birth.”

sn12.67:3 “Well, Reverend Sāriputta, is continued existence made by oneself? …” … “Is grasping made by oneself? …” … “Is craving made by oneself? …” … “Is feeling made by oneself? …” … “Is contact made by oneself? …” … “Are the six sense fields made by oneself? …” … “Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise anomalously, not made by oneself or another?” “No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise anomalously, not made by oneself or another. Rather, consciousness is a requirement for name and form.”