Linked Discourses on Causation

The Chapter on the Buddhas

SN 12.1 Dependent Origination Paṭiccasamuppādasutta

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:

"And what is dependent origination? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition 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.

When ignorance fades away and ceases with nothing left over, 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, rebirth ceases. When rebirth 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.

SN 12.2 Analysis Vibhaṅgasutta

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:

And what is rebirth? The rebirth, inception, conception, reincarnation, 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 rebirth.

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.

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.

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

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.

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.

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.

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.

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

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

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.

And so, ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. ... That is how this entire mass of suffering ceases."

SN 12.3 Practice Paṭipadāsutta

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:

"And what's the wrong practice? Ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates. This is called the wrong practice.

And what's the right practice? When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. ... That is how this entire mass of suffering ceases. This is called the right practice."

SN 12.4 About Vipassī Vipassīsutta

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, passes away, and is reborn, 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 Vipassī, the one intent on awakening, thought: 'When what exists is there old age and death? What is a condition for old age and death?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When rebirth exists there's old age and death. Rebirth is a condition for old age and death.'

Then Vipassī thought: 'When what exists is there rebirth? What is a condition for rebirth?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When continued existence exists there's rebirth. Continued existence is a condition for rebirth.'

Then Vipassī thought: 'When what exists is there continued existence? What is a condition for continued existence?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When grasping exists there's continued existence. Grasping is a condition for continued existence.'

Then Vipassī thought: 'When what exists is there grasping? What is a condition for grasping?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When craving exists there's grasping. Craving is a condition for grasping.'

Then Vipassī thought: 'When what exists is there craving? What is a condition for craving?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When feeling exists there's craving. Feeling is a condition for craving.'

Then Vipassī thought: 'When what exists is there feeling? What is a condition for feeling?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When contact exists there's feeling. Contact is a condition for feeling.'

Then Vipassī thought: 'When what exists is there contact? What is a condition for contact?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When the six sense fields exist there's contact. The six sense fields are a condition for contact.'

Then Vipassī thought: 'When what exists are there the six sense fields? What is a condition for the six sense fields?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.'

Then Vipassī thought: 'When what exists are there name and form? What is a condition for name and form?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When consciousness exists there are name and form. Consciousness is a condition for name and form.'

Then Vipassī thought: 'When what exists is there consciousness? What is a condition for consciousness?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When choices exist there's consciousness. Choices are a condition for consciousness.'

Then Vipassī thought: 'When what exists are there choices? What is a condition for choices?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When ignorance exists there are choices. Ignorance is a condition for choices.'

And so, ignorance is a condition for choices.

Choices are a condition 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.

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 comprehended with wisdom: 'When rebirth doesn't exist there's no old age and death. When rebirth ceases, old age and death cease.'

Then Vipassī thought: 'When what doesn't exist is there no rebirth? When what ceases does rebirth cease?' Then, through rational application of mind, Vipassī comprehended with wisdom: 'When continued existence doesn't exist there's no rebirth. When continued existence ceases, rebirth ceases.'

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 comprehended with wisdom: 'When grasping doesn't exist there's no continued existence. When grasping ceases, continued existence ceases.'

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 comprehended with wisdom: 'When craving doesn't exist there's no grasping. When craving ceases, grasping ceases.'

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 comprehended with wisdom: 'When feeling doesn't exist there's no craving. When feeling ceases, craving ceases.'

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 comprehended with wisdom: 'When contact doesn't exist there's no feeling. When contact ceases, feeling ceases.'

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 comprehended with wisdom: 'When the six sense fields don't exist there's no contact. When the six sense fields cease, contact ceases.'

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 comprehended 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.'

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 comprehended with wisdom: 'When consciousness doesn't exist there are no name and form. When consciousness ceases, name and form cease.'

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 comprehended with wisdom: 'When choices don't exist there's no consciousness. When choices cease, consciousness ceases.'

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 comprehended with wisdom: 'When ignorance doesn't exist there are no choices. When ignorance ceases, choices cease.'

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."

(Tell in full for each of the seven Buddhas.)

SN 12.5 Sikhī Sikhīsutta

"Sikhī, the Blessed One, the perfected one, the fully awakened Buddha ..."

SN 12.6 Vessabhū Vessabhūsutta

"Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha ..."

SN 12.7 Kakusandha Kakusandhasutta

"Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha ..."

SN 12.8 Koṇāgamana Koṇāgamanasutta

"Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha ..."

SN 12.9 Kassapa Kassapasutta

"Kassapa, the Blessed One, the perfected one, the fully awakened Buddha ..."

SN 12.10 Gotama Gotamasutta

Then it occurred to me: 'When what exists is there old age and death? What is a condition for old age and death?' Then, through rational application of mind, I comprehended with wisdom: 'When rebirth exists there's old age and death. Rebirth is a condition for old age and death.'

Then it occurred to me: 'When what exists is there rebirth? ... continued existence ... grasping ... craving ... feeling ... contact ... the six sense fields ... name and form ... consciousness ... 'When what exists are there choices? What is a condition for choices?' Then, through rational application of mind, I comprehended with wisdom: 'When ignorance exists there are choices. Ignorance is a condition for choices.'

And so, ignorance is a condition for choices.

Choices are a condition 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.

Then it occurred to me: 'When what doesn't exist is there no rebirth? ... 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 comprehended with wisdom: 'When ignorance doesn't exist there are no choices. When ignorance ceases, choices cease.'

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."

The Chapter on Fuel

SN 12.11 Fuel Āhārasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. ...

"Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid 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.

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.

And so, ignorance is a condition for choices.

SN 12.12 Phagguna of the Top-Knot Moḷiyaphaggunasutta

At Sāvatthī.

When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, "But sir, who consumes the fuel for consciousness?"

"That's not a fitting 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 fitting to ask who consumes. But I don't speak like that. Hence it would be fitting to ask: 'Consciousness is a fuel for what?' And a fitting answer to this would be: 'Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.'"

"But sir, who contacts?"

"That's not a fitting 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 fitting to ask who contacts. But I don't speak like that. Hence it would be fitting to ask: 'What is a condition for contact?' And a fitting answer to this would be: 'The six sense fields are a condition for contact. Contact is a condition for feeling.'"

"But sir, who feels?"

"That's not a fitting 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 fitting to ask who feels. But I don't speak like that. Hence it would be fitting to ask: 'What is a condition for feeling?' And a fitting answer to this would be: 'Contact is a condition for feeling. Feeling is a condition for craving.'"

"But sir, who craves?"

"That's not a fitting 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 fitting to ask who craves. But I don't speak like that. Hence it would be fitting to ask: 'What is a condition for craving?' And a fitting answer to this would be: 'Feeling is a condition for craving. Craving is a condition for grasping.'"

"But sir, who grasps?"

"That's not a fitting 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 fitting to ask who grasps. But I don't speak like that. Hence it would be fitting to ask: 'What is a condition for grasping?' And a fitting answer to this would be: 'Craving is a condition for grasping. Grasping is a condition for continued existence.' ... That is how this entire mass of suffering originates.

When the six fields of contact fade away and cease with nothing left over, 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, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases."

SN 12.13 Ascetics and Brahmins Samaṇabrāhmaṇasutta

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 rebirth ... 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.

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 rebirth ... 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."

SN 12.14 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

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?

They don't understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don't understand rebirth ... 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.

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?

They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth ... 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."

SN 12.15 Kaccānagotta Kaccānagottasutta

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?"

"Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

The world is for the most part shackled by attraction, grasping, and insisting.

But if---when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency---you don't get attracted, grasp, and commit to the thought, 'my self', you'll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

This is how right view is defined.

'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 condition for choices. Choices are a condition for consciousness. ... That is how this entire mass of suffering originates.

When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. ... That is how this entire mass of suffering ceases.'"

SN 12.16 A Dhamma Speaker Dhammakathikasutta

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?"

"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'.

If a mendicant teaches Dhamma for disillusionment regarding rebirth ... 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'."

SN 12.17 With Kassapa, the Naked Ascetic Acelakassapasutta

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."

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."

"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 by chance, 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."

"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, explain suffering to me! Teach me about suffering!"

"Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.

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?"

"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."

"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."

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: "Rebirth 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.

SN 12.18 With Timbaruka Timbarukasutta

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:

"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 by chance, 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."

"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!"

"Suppose that the feeling and the one who feels it are the same thing. 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 condition for choices.

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."

SN 12.19 The Astute and the Foolish Bālapaṇḍitasutta

At Sāvatthī.

"Mendicants, for a fool shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of 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.

For an astute person shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of 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.

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."

"Well then, mendicants, listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"For a fool shrouded by ignorance and fettered by 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 is reborn in another body. When reborn in another body, they're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.

For an astute person shrouded by ignorance and fettered by 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 is not reborn in another body. Not being reborn in another body, they're freed from rebirth, old age, and death, 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."

SN 12.20 Conditions Paccayasutta

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:

"And what is dependent origination? Rebirth is a condition for old age and death. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. 'Look,' he says, 'Rebirth is a condition for old age and death.'

Continued existence is a condition for rebirth ... Grasping is a condition for continued existence ... Craving is a condition for grasping ...

Feeling is a condition for craving ... Contact is a condition for feeling ... The six sense fields are a condition for contact ... Name and form are conditions for the six sense fields ...

Consciousness is a condition for name and form ...

Choices are a condition for consciousness ... Ignorance is a condition for choices. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. 'Look,' he says, 'Ignorance is a condition for choices.' So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: this is called dependent origination.

And what are the dependently originated phenomena? Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Rebirth ... 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.

When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it is quite impossible for them to turn back to the past, 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 future, 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."

The Chapter on the Ten Powers

SN 12.21 The Ten Powers Dasabalasutta

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 ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.

When this exists, that is; due to the arising of this, that arises. When this doesn't exist, that is not; due to the cessation of this, that ceases. That is:

Ignorance is a condition for choices.

SN 12.22 The Ten Powers (2nd) Dutiyadasabalasutta

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.

When this exists, that is; due to the arising of this, that arises. When this doesn't exist, that is not; due to the cessation of this, that ceases. That is:

Ignorance is a condition for choices.

So the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his 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.'

A lazy person lives in suffering, mixed up with bad, unskillful qualities, and ruins a great deal of their own good. An energetic person lives happily, secluded from bad, unskillful qualities, and fulfills a great deal of their own good.

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 wasted, but will be fruitful and fertile. And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered 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."

SN 12.23 Vital Conditions Upanisasutta

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 ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' The ending of the defilements is for one who knows and sees this.

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.

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.

And what is it? You should say: 'Suffering.' I say that suffering has a vital condition. And what is it? You should say: 'Rebirth.' I say that rebirth 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.

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.'

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

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.

In the same way, ignorance is a vital condition for choices. ... Freedom is a vital condition for the knowledge of ending."

SN 12.24 Followers of Other Religions Aññatitthiyasutta

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 of the wanderers of other religions?"

Then he went to the monastery of 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:

"Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. Some of them declare that suffering is made by another. Some of them declare that suffering is made by both oneself and another. Some of them declare that suffering arises by chance, 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?"

"Reverends, the Buddha said that suffering is dependently originated. Dependent on what? Dependent on contact. If you said 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.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that's conditioned by contact. In the case of those who declare that suffering is made by another, that's also conditioned by contact. In the case of those who declare that suffering is made by oneself and another, that's also conditioned by contact. In the case of those who declare that suffering arises by chance, not made by oneself or another, that's also conditioned by contact.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare 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 declare that suffering is made by oneself and another, it's impossible that they will experience that without contact. In the case of those who declare that suffering arises by chance, not made by oneself or another, it's impossible that they will experience that without contact."

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.

"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.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that's conditioned by contact. ... In the case of those who declare that suffering arises by chance, not made by oneself or another, that's also conditioned by contact.

In the case of those who declare 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 arises by chance, not made by oneself or another, it's impossible that they will experience that without contact.

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 of the wanderers of other religions?'

Then I went to the monastery of 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. ..."

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

"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?"

"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, rebirth is the source, origin, birthplace, and inception of old age and death.' That's how I'd answer such a question.

Suppose they were to ask me: 'What is the source of rebirth?' I'd answer like this: 'Continued existence is the source of rebirth.' That's how I'd answer such a question.

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.

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 nothing left over, 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, rebirth ceases. When rebirth 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."

SN 12.25 With Bhūmija Bhūmijasutta

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:

"Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. Some of them declare that pleasure and pain are made by another. Some of them declare that pleasure and pain are made by both oneself and another. Some of them declare that pleasure and pain arise by chance, 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?"

"Reverend, the Buddha said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. If you said 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.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that's conditioned by contact. ... In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that's also conditioned by contact.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it's impossible that they will experience that without contact. ... In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it's impossible that they will experience that without contact."

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.

"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. 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.

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 these only apply when conditioned by ignorance.

By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice ... One consciously instigates the choice ... Or else one unconsciously instigates the choice ...

Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself."

SN 12.26 With Upavāna Upavāṇasutta

At Sāvatthī.

Then Venerable Upavāna went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, there are some ascetics and brahmins who declare that suffering is made by oneself. There are some who declare that suffering is made by another. There are some who declare that suffering is made by both oneself and another. There are some who declare that suffering arises by chance, 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?"

"Upavāna, 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.

In the case of those ascetics and brahmins who declare that suffering is made by oneself, that's conditioned by contact. ... In the case of those who declare that suffering arises by chance, not made by oneself or another, that's also conditioned by contact.

In the case of those ascetics and brahmins who declare 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 arises by chance, not made by oneself or another, it's impossible that they will experience that without contact."

SN 12.27 Conditions Paccayasutta

At Sāvatthī.

"Ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates.

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. Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation. 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 knowledge', 'one who has entered the stream of the teaching', 'a noble one with penetrative wisdom', and also 'one who stands pushing open the door to freedom from death'."

SN 12.28 A Mendicant Bhikkhusutta

At Sāvatthī.

"A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth ... 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.

And what is rebirth? ... And what is continued existence? ... And what is grasping? ... And what is craving? ... feeling ... contact ... the six sense fields ... name and form ... consciousness ...

A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth ... 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. Such a mendicant 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 knowledge', 'one who has entered the stream of the teaching', 'a noble one with penetrative wisdom', and also 'one who stands pushing open the door to freedom from death'."

SN 12.29 Ascetics and Brahmins Samaṇabrāhmaṇasutta

At Sāvatthī.

"There are ascetics and brahmins who don't completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don't completely understand rebirth ... continued existence ... grasping ... craving ... feeling ... contact ... the six sense fields ... name and form ... consciousness ... They don't completely 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.

There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth ... continued existence ... grasping ... craving ... feeling ... contact ... the six sense fields ... name and form ... consciousness ... They completely 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."

SN 12.30 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

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. It's impossible that they will abide having transcended old age and death. They don't understand rebirth ... 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. It's impossible that they will abide having transcended choices.

There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It's possible that they will abide having transcended old age and death. They understand rebirth ... 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. It's possible that they will abide having transcended choices."

The Chapter with Kaḷāra the Aristocrat

SN 12.31 What Has Come to Be Bhūtasutta

At one time the Buddha was staying near Sāvatthī.

Then the Buddha said to Venerable Sāriputta, "Sāriputta, this was said in 'The Way to the Far Shore', in 'The Questions of Ajita':

'There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good fellow,
when asked, for you are alert.'

How should we see the detailed meaning of this brief statement?"

When he said this, Sāriputta kept silent.

For a second time ...

For a third time ...

Sāriputta kept silent.

"Sāriputta, do you see that this has come to be?"

"Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it originated with that as fuel. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one is a trainee.

And what, sir, is one who has appraised the teaching? Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it originated with that as fuel. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one has appraised the teaching.

Sir, regarding what was said in 'The Way to the Far Shore', in 'The Questions of Ajita':

'There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good fellow,
when asked, for you are alert.'

This is how I understand the detailed meaning of what was said in brief."

"Good, good, Sāriputta!" (The Buddha repeated all of Sāriputta's explanation, concluding:)

This is how to understand the detailed meaning of what was said in brief."

SN 12.32 With Kaḷāra the Aristocrat Kaḷārasutta

At Sāvatthī.

Then the mendicant Kaḷāra the Aristocrat went up 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, "Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life."

"That venerable mustn't have got any satisfaction in this teaching and training."

"Well then, has Venerable Sāriputta found satisfaction in this teaching and training?"

"Reverend, I have no uncertainty."

"But what of the future?"

"I have no doubt."

Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, Venerable Sāriputta has declared enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'"

So the Buddha addressed one of the monks, "Please, monk, in my name tell Sāriputta that the teacher summons him."

"Yes, sir," that monk replied. He went to Sāriputta and said to him, "Reverend Sāriputta, the teacher summons you."

"Yes, reverend," replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Sāriputta, is it really true that you have declared enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'?"

"Sir, I did not state the matter in these words and phrases."

"Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such."

"Sir, did I not also say that I did not state the matter in these words and phrases?"

"Sāriputta, suppose they were to ask you: 'But Reverend Sāriputta, how have you known and seen so that you've declared enlightenment: "I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"' How would you answer?"

"Sir, if they were to ask me this, I would answer: 'Reverends, because of the ending of the source of rebirth, when it ended, I knew "it is ended". Knowing this, I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."' That's how I'd answer such a question."

"But Sāriputta, suppose they were to ask you: 'But what is the source, origin, birthplace, and inception of rebirth?' How would you answer?"

"Sir, if they were to ask me this, I would answer: 'Continued existence is the source, origin, birthplace, and inception of rebirth.' That's how I'd answer such a question."

"But Sāriputta, suppose they were to ask you: 'What is the source of continued existence?' How would you answer?"

"Sir, if they were to ask me this, I'd answer: 'Grasping is the source of continued existence.' That's how I'd answer such a question."

"But Sāriputta, suppose they were to ask you: 'What is the source of grasping?' ... But Sāriputta, suppose they were to ask you: 'What is the source of craving?' How would you answer?"

"Sir, if they were to ask me this, I'd answer: 'Feeling is the source of craving.' That's how I'd answer such a question."

"But Sāriputta, suppose they were to ask you: 'But how have you known and seen so that the relishing of feelings is no longer present?' How would you answer?"

"Sir, if they were to ask me this, I'd answer: 'Reverends, there are three feelings. What three? Pleasant, painful, and neutral feeling. These three feelings are impermanent, and what's impermanent is suffering. When I understood this, the relishing of feelings was no longer present.' That's how I'd answer such a question."

"Good, good, Sāriputta! The same point may also be briefly explained in this way: 'Suffering includes whatever is felt.'

But Sāriputta, suppose they were to ask you: 'But Reverend, how have you been released that you declare enlightenment: "I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"?' How would you answer?"

"Sir, if they were to ask me this, I'd answer: 'Because of an inner release with the ending of all grasping, I live mindfully so that defilements don't defile me and I don't look down on myself.' That's how I'd answer such a question."

"Good, good, Sāriputta! The same point may also be briefly explained in this way: 'I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I've given them up.'"

That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

Then soon after the Buddha left, Venerable Sāriputta said to the mendicants, "Reverends, the first question that the Buddha asked me was something that I'd not previously considered, so I hesitated. But when the Buddha agreed with my answer, I thought: 'If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. If he were to question me all night, all day and night, for two days and nights, for three, four, five, six, or seven days and nights, I could answer in different words and ways for seven days and nights.'"

Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, Venerable Sāriputta has roared his lion's roar!" (And he told the Buddha all that Sāriputta had said.)

"Mendicant, Sāriputta has clearly comprehended the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night."

SN 12.33 Grounds for Knowledge Ñāṇavatthusutta

At Sāvatthī.

"Mendicants, I will teach forty-four grounds for knowledge. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what are the forty-four grounds for knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. Knowledge of rebirth ... Knowledge of continued existence ... Knowledge of grasping ... Knowledge of craving ... Knowledge of feeling ... Knowledge of contact ... Knowledge of the six sense fields ... Knowledge of name and form ... Knowledge of consciousness ... Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. These are called the forty-four grounds for knowledge.

Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.

Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

A noble disciple has purified and cleansed these two knowledges---knowledge of the present phenomena, and inferential knowledge. When a noble disciple has done this, they're 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 knowledge', 'one who has entered the stream of the teaching', 'a noble one with penetrative wisdom', and also 'one who stands pushing open the door to freedom from death'.

And what is rebirth? ... And what is continued existence? ... And what is grasping? ... And what is craving? ... And what is feeling? ... And what is contact? ... And what are the six sense fields? ... And what are name and form? ... And what is consciousness? ... And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.

Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

SN 12.34 Grounds for Knowledge (2nd) Dutiyañāṇavatthusutta

At Sāvatthī.

"Mendicants, I will teach seventy-seven grounds for knowledge. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what are the seventy-seven grounds for knowledge? The knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn't exist, there is no old age and death. Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn't exist, there is no old age and death. Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn't exist, there is no old age and death. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.

The knowledge that continued existence is a condition for rebirth ... The knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn't exist, there are no choices. Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn't exist, there are no choices. Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn't exist, there are no choices. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease. These are called the seventy-seven grounds for knowledge."

SN 12.35 Ignorance is a Condition Avijjāpaccayasutta

At Sāvatthī.

"Ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates."

When this was said, one of the mendicants asked the Buddha, "What are old age and death, sir, and who do they belong to?"

"That's not a fitting question," said the Buddha. "You might say, 'What are old age and death, and who do they belong to?' Or you might say, 'Old age and death are one thing, who they belong to is another.' But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Rebirth is a condition for old age and death.'"

"What is rebirth, sir, and who does it belong to?"

"That's not a fitting question," said the Buddha. "You might say, 'What is rebirth, and who does it belong to?' Or you might say, 'Rebirth is one thing, who it belongs to is another.' But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Continued existence is a condition for rebirth.'"

"What is continued existence, sir, and who is it for?"

"That's not a fitting question," said the Buddha. "You might say, 'What is continued existence, and who does it belong to?' Or you might say, 'Continued existence is one thing, who it belongs to is another.' But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Grasping is a condition for continued existence.' ... 'Craving is a condition for grasping.' ... 'Feeling is a condition for craving.' ... 'Contact is a condition for feeling.' ... 'The six sense fields are conditions for contact.' ... 'Name and form are conditions for the six sense fields.' ... 'Consciousness is a condition for name and form.' ... 'Choices are a condition for consciousness.'"

"What are choices, sir, and who do they belong to?"

"That's not a fitting question," said the Buddha. "You might say, 'What are choices, and who do they belong to?' Or you might say, 'Choices are one thing, who they belong to is another.' But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.'

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What are old age and death, and who do they belong to?' or 'old age and death are one thing, who they belong to is another', or 'the soul and the body are the same thing', or 'the soul and the body are different things.' These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What is rebirth, and who does it belong to?' or 'rebirth is one thing, who it belongs to is another', or 'the soul and the body are the same thing', or 'the soul and the body are different things.' These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What is continued existence ...' 'What is grasping ...' 'What is craving ...' 'What is feeling ...' 'What is contact ...' 'What are the six sense fields ...' 'What are name and form ...' 'What is consciousness ...'

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What are choices, and who do they belong to?' or 'choices are one thing, who they belong to is another', or 'the soul and the body are the same thing', or 'the soul and the body are different things.' These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future."

SN 12.36 Ignorance is a Condition (2nd) Dutiyaavijjāpaccayasutta

At Sāvatthī.

"Ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates.

Mendicants, you might say, 'What are old age and death, and who do they belong to?' Or you might say, 'Old age and death are one thing, who they belong to is another.' But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Rebirth is a condition for old age and death.'

'What is rebirth ...' 'What is continued existence ...' 'What is grasping ...' 'What is craving ...' 'What is feeling ...' 'What is contact ...' 'What are the six sense fields ...' 'What are name and form ...' 'What is consciousness ...' You might say, 'What are choices, and who do they belong to?' Or you might say, 'Choices are one thing, who they belong to is another.' But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.'

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What are old age and death, and who do they belong to?' or 'old age and death are one thing, who they belong to is another', or 'the soul and the body are identical', or 'the soul and the body are different things'. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: 'What is rebirth ...' 'What is continued existence ...' 'What is grasping ...' 'What is craving ...' 'What is feeling ...' 'What is contact ...' 'What are the six sense fields ...' 'What are name and form ...' 'What is consciousness ...' 'What are choices, and who do they belong to?' or 'choices are one thing, who they belong to is another', or 'the soul and the body are identical', or 'the soul and the body are different things'. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future."

SN 12.37 Not Yours Natumhasutta

At Sāvatthī.

"Mendicants, this body doesn't belong to you or to anyone else. It's old deeds, and should be seen as produced by choices and intentions, as something to be felt.

A learned noble disciple carefully and rationally applies the mind to dependent origination itself: 'When this exists, that is; due to the arising of this, that arises. When this doesn't exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.

SN 12.38 Intention Cetanāsutta

At Sāvatthī.

"Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is rebirth into a new state of existence in the future. When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

If you don't intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is rebirth into a new state of existence in the future. When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

If you don't intend or plan or have underlying tendencies, this doesn't become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn't grow, there's no rebirth into a new state of existence in the future. When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases."

SN 12.39 Intention (2nd) Dutiyacetanāsutta

At Sāvatthī.

"Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established, name and form are conceived. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. ... craving ... grasping ... continued existence ... rebirth ... old age and death, sorrow, lamentation, pain, sadness, and distress come to be. That is how this entire mass of suffering originates.

If you don't intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established, name and form are conceived. Name and form are conditions for the six sense fields. ... That is how this entire mass of suffering originates.

If you don't intend or plan or have underlying tendencies, this doesn't become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn't grow, 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."

SN 12.40 Intention (3rd) Tatiyacetanāsutta

At Sāvatthī.

"Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

If you don't intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

If you don't intend or plan or have underlying tendencies, this doesn't become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn't grow, there's no inclination. When there's no inclination, there's no coming and going. When there's no coming and going, there's no passing away and reappearing. When there's no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases."

The Chapter on Householders

SN 12.41 Dangers and Threats Pañcaverabhayasutta

At Sāvatthī.

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

"Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.

Anyone who commits sexual misconduct creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.

Anyone who lies creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.

Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants. These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It's when a noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.'

They have experiential confidence in the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.'

They have experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.'

And a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself: 'When this exists, that is; when this doesn't exist, that is not. Due to the arising of this, that arises; due to the cessation of this, that ceases. Ignorance is a condition for choices.

When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

SN 12.42 Dangers and Threats (2nd) Dutiyapañcaverabhayasutta

At Sāvatthī.

"Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'

What are the five dangers and threats they have quelled? Killing living creatures ... stealing ... sexual misconduct ... lying ... consuming beer, wine, and liquor intoxicants ... These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... and their ethical conduct is loved by the noble ones. These are the four factors of stream-entry that they have.

And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself ... This is the noble system that they have clearly seen and comprehended with wisdom.

SN 12.43 Suffering Dukkhasutta

At Sāvatthī.

"Mendicants, I will teach you the origin and ending of suffering. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering.

And what is the ending of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering.

Ear consciousness arises dependent on the ear and sounds. ... Nose consciousness arises dependent on the nose and smells. ... Tongue consciousness arises dependent on the tongue and tastes. ... Body consciousness arises dependent on the body and touches. ... Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering."

SN 12.44 The World Lokasutta

At Sāvatthī.

"Mendicants, I will teach you the origin and ending of the world. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

And what is the ending of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. ... That is how this entire mass of suffering ceases. This is the ending of the world.

Ear consciousness arises dependent on the ear and sounds. ... Nose consciousness arises dependent on the nose and smells. ... Tongue consciousness arises dependent on the tongue and tastes. ... Body consciousness arises dependent on the body and touches. ... Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. ... That is how this entire mass of suffering ceases. This is the ending of the world."

SN 12.45 At Ñātika Ñātikasutta

So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching:

"Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. ... That is how this entire mass of suffering originates.

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. ... That is how this entire mass of suffering ceases.

Ear consciousness arises dependent on the ear and sounds. ... Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. ... That is how this entire mass of suffering ceases."

Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, "Monk, did you hear that exposition of the teaching?"

"Yes, sir."

"Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life."

SN 12.46 A Certain Brahmin Aññatarabrāhmaṇasutta

At Sāvatthī.

Then a certain brahmin 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:

"Worthy Gotama, does the person who does the deed experience the result?"

"'The person who does the deed experiences the result': this is one extreme, brahmin."

"Then does one person do the deed and another experience the result?"

"'One person does the deed and another experiences the result': this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.

Choices are a condition for consciousness. ... That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease ... That is how this entire mass of suffering ceases.'"

When he said this, the brahmin said to the Buddha, "Excellent, worthy Gotama! Excellent! ... From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life."

SN 12.47 Jānussoṇi Jāṇussoṇisutta

At Sāvatthī.

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

"Worthy Gotama, does all exist?"

"'All exists': this is one extreme, brahmin."

"Then does all not exist?"

"'All does not exist': this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.

When he said this, the brahmin Jānussoṇi said to the Buddha, "Excellent, worthy Gotama! Excellent! ... From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life."

SN 12.48 A Cosmologist Lokāyatikasutta

At Sāvatthī.

Then a brahmin cosmologist went up to the Buddha ... Seated to one side he said to the Buddha:

"Worthy Gotama, does all exist?"

"'All exists': this is the oldest cosmology, brahmin."

"Then does all not exist?"

"'All does not exist': this is the second cosmology.

"Well, is all a unity?"

"'All is a unity': this is the third cosmology.

"Then is all a plurality?"

"'All is a plurality': this is the fourth cosmology.

Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.

When he said this, the brahmin cosmologist said to the Buddha, "Excellent, worthy Gotama! Excellent! ... From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life."

SN 12.49 A Noble Disciple Ariyasāvakasutta

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 name and form come to be? When what exists do the six sense fields ... contact ... feeling ... craving ... grasping ... continued existence ... rebirth ... old age and death come to be?'

Rather, a learned noble disciple has only knowledge about this that is independent of others: 'When this exists, that is; due to the arising of this, that 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 rebirth comes to be. When rebirth exists old age and death come to be.' They understand: 'This is the origin of the world.'

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 do name and form not come to be? When what doesn't exist do the six sense fields ... contact ... feeling ... craving ... grasping ... continued existence ... rebirth ... old age and death not come to be?'

Rather, a learned noble disciple has only knowledge about this that is independent of others: 'When this doesn't exist, that is not; due to the cessation of this, that ceases. When ignorance doesn't exist 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. ... continued existence doesn't come to be ... rebirth doesn't come to be ... When rebirth doesn't exist old age and death don't come to be.' They understand: 'This is the cessation of the world.'

A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. 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 knowledge', 'one who has entered the stream of the teaching', 'a noble one with penetrative wisdom', and also 'one who stands knocking at the door to freedom from death'."

SN 12.50 A Noble Disciple (2nd) Dutiyaariyasāvakasutta

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 ... rebirth ... old age and death come to be?'

Rather, a learned noble disciple has only knowledge about this that is independent of others: 'When this exists, that is; due to the arising of this, that 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 rebirth comes to be. When rebirth exists old age and death come to be.' They understand: 'This is the origin of the world.'

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 ... rebirth ... old age and death not come to be?'

Rather, a learned noble disciple has only knowledge about this that is independent of others: 'When this doesn't exist, that is not; due to the cessation of this, that 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 rebirth doesn't exist old age and death don't come to be.' They understand: 'This is the cessation of the world.'

The Chapter on Suffering

SN 12.51 An Inquiry Parivīmaṁsanasutta

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, 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:

"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 rebirth. When rebirth exists, old age and death come to be. When rebirth doesn't exist, old age and death don't come to be.'

They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

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

They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.

Then they inquire further: 'But what is the source of this continued existence? ...' ... 'But what is the source of this grasping? ...' ... 'But what is the source of this craving? ...' ... 'But what is the source of this feeling? ...' ... 'But what is the source of this contact? ...' ... 'But what is the source of these six sense fields? ...' ... 'But what is the source of this name and form? ...' ... 'But what is the source of this consciousness? ...' ... 'But what is the source of these choices? When what exists do choices come to be? When what does not exist do choices not come to be?' While making 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.'

They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.

If an ignorant individual makes a good choice, their consciousness enters a good realm. If they make a bad choice, their consciousness enters a bad realm. If they make an imperturbable choice, their consciousness enters an imperturbable realm. When a mendicant has given up ignorance and given rise to knowledge, they don't make a good choice, a bad choice, or an imperturbable choice. Not choosing or intending, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

If they feel a pleasant feeling, they understand that it's impermanent, that they're not attached to it, and that they don't take pleasure in it. If they feel a painful feeling, they understand that it's impermanent, that they're not attached to it, and that they don't take pleasure in it. If they feel a neutral feeling, they understand that it's impermanent, that they're not attached to it, and that they don't take pleasure in it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

Feeling the end of the body approaching, they understand: 'I feel the end of the body approaching.' Feeling the end of life approaching, they understand: 'I feel the end of life approaching.' They understand: 'When my body breaks up and my life has come to an end, everything that's felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.'

Suppose a person were to remove a hot clay pot from a potter's kiln and place it down on level ground. Its heat would dissipate right there, and the shards would be left behind.

In the same way, feeling the end of the body approaching, they understand: 'I feel the end of the body approaching.' Feeling the end of life approaching, they understand: 'I feel the end of life approaching.' They understand: 'When my body breaks up and my life has come to an end, everything that's felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.'

What do you think, mendicants? Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?"

"No, sir."

"And when there are no choices at all, with the cessation of choices, would consciousness still be found?"

"No, sir."

"And when there's no consciousness at all, would name and form still be found?"

"No, sir."

"And when there are no name and form at all, would the six sense fields still be found?"

"No, sir."

"And when there are no six sense fields at all, would contact still be found?"

"No, sir."

"And when there's no contact at all, would feeling still be found?"

"No, sir."

"And when there's no feeling at all, would craving still be found?"

"No, sir."

"And when there's no craving at all, would grasping still be found?"

"No, sir."

"And when there's no grasping at all, would continued existence still be found?"

"No, sir."

"And when there's no continued existence at all, would rebirth still be found?"

"No, sir."

"And when there's no rebirth at all, would old age and death still be found?"

"No, sir."

"Good, good, mendicants! That's how it is, not otherwise. Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter. Just this is the end of suffering."

SN 12.52 Grasping Upādānasutta

At Sāvatthī.

"There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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 bonfire 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 condition for grasping. ... That is how this entire mass of suffering originates.

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, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

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."

SN 12.53 Fetters Saṁyojanasutta

At Sāvatthī.

"There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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 are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

There are things that are prone to being fettered. 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, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

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 are prone to being fettered. 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."

SN 12.54 Fetters (2nd) Dutiyasaṁyojanasutta

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.

SN 12.55 A Great Tree Mahārukkhasutta

At Sāvatthī.

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.

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.

SN 12.56 A Great Tree (2nd) Dutiyamahārukkhasutta

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.

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 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.

SN 12.57 A Sapling Taruṇarukkhasutta

At Sāvatthī.

"There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. ... That is how this entire mass of suffering originates.

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.

There are things that are prone to being fettered. 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.

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 float them away 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.

SN 12.58 Name and Form Nāmarūpasutta

At Sāvatthī.

"There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. Name and form are conditions for the six sense fields. ... That is how this entire mass of suffering originates.

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 are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. ...

There are things that are prone to being fettered. 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.

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 are prone to being fettered. 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."

SN 12.59 Consciousness Viññāṇasutta

At Sāvatthī.

"There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.

Consciousness is a condition for name and form. ... That is how this entire mass of suffering originates.

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 are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. ...

There are things that are prone to being fettered. 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.

In the same way, there are things that are prone to being fettered. 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."

SN 12.60 Sources Nidānasutta

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 the Buddha:

"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."

"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, transmigration.

There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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 condition for grasping. Grasping is a condition for continued existence. ... That is how this entire mass of suffering originates.

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, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases."

The Great Chapter

SN 12.61 Unlearned Assutavāsutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. ...

But when it comes to that which is called 'mind' and also 'sentience' and also 'consciousness', an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. 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, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.

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. 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.

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: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 12.62 Unlearned (2nd) Dutiyaassutavāsutta

At Sāvatthī.

"Mendicants, when it comes to this body made up of the four principal states, an unlearned ordinary person might become disillusioned, dispassionate, and freed. 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, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed. But when it comes to that which is called 'mind' and also 'sentience' and also 'consciousness', an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. 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, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: 'When this exists, that is; due to the arising of this, that arises. When this doesn't exist, that is not; due to the cessation of this, that ceases. That is: 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.

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.

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

SN 12.63 A Child's Flesh Puttamaṁsasutta

At Sāvatthī.

And how should you regard solid 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?'

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 solid food. When solid 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.

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.

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 towards 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.

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: 'My men, 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: 'My men, 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 is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say."

SN 12.64 If There Is Desire Atthirāgasutta

At Sāvatthī.

If there is desire, relishing, and craving for solid 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 rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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 rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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 solid 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 rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

If there is no desire, relishing, and craving for solid 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 rebirth into a new state of existence in the future. Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there's no sorrow, anguish, and distress.

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 rebirth into a new state of existence in the future. Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there's no sorrow, anguish, and distress.

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 solid food, consciousness does not become established there and doesn't grow. ...

SN 12.65 The City Nagarasutta

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, passes away, and is reborn, 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 condition for old age and death?' Then, through rational application of mind, I comprehended with wisdom: 'When rebirth exists there's old age and death. Rebirth is a condition for old age and death.'

Then it occurred to me: 'When what exists is there rebirth? ... continued existence ... grasping ... craving ... feeling ... contact ... the six sense fields ... name and form ... What is a condition for name and form?' Then, through rational application of mind, I comprehended with wisdom: 'When consciousness exists there are name and form. Consciousness is a condition for name and form.' Then it occurred to me: 'When what exists is there consciousness? What is a condition for consciousness?' Then, through rational application of mind, I comprehended with wisdom: 'When name and form exist there's consciousness. Name and form are a condition for consciousness.'

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 reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions 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.

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 comprehended with wisdom: 'When rebirth doesn't exist there is no old age and death. When rebirth ceases old age and death cease.' Then it occurred to me: 'When what doesn't exist is there no rebirth ... 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 comprehended with wisdom: 'When consciousness doesn't exist there is no name and form. When consciousness ceases name and form cease.'

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 comprehended with wisdom: 'When name and form don't exist, there is no consciousness. When name and form cease, consciousness ceases.'

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.

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, 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.

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 thought, 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 rebirth ... 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 well proclaimed wherever there are gods and humans."

SN 12.66 Self-examination Sammasasutta

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 perform inner self-examination?"

When he said this, one of the mendicants said to the Buddha, "Sir, I perform inner self-examination."

"But mendicant, how do you perform inner self-examination?" Then that mendicant answered, but the Buddha was not happy with the answer.

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 the inner self-examination. 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:

"Take a mendicant who performs inner self-examination: '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 examining 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.

They perform further inner self-examination: '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 examining 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.

They perform further inner self-examination: 'But where does that craving arise and where does it settle?' While examining 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.'

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

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, worthy 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 reject that beverage. 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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

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.

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

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, worthy 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 could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn't drink that beverage, for it would be for my lasting harm and suffering.' He'd reject that beverage. 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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say."

SN 12.67 Bundles of Reeds Naḷakalāpīsutta

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 by chance, 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 by chance, not made by oneself or another. Rather, rebirth is a condition for old age and death."

"Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?"

"No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, continued existence is a condition for rebirth."

"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 by chance, 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 by chance, not made by oneself or another. Rather, consciousness is a condition for name and form."

"Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?"

"No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness."

"Just now I understood you to say: 'No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, consciousness is a condition for name and form.'

But I also understood you to say: 'No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness.'

How then should we see the meaning of this statement?"

"Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were two bundles of reeds leaning up against each other.

In the same way, name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. ... That is how this entire mass of suffering originates. If the first of those bundles of reeds were to be pulled away, the other would collapse. And if the other were to be pulled away, the first would collapse.

In the same way, 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."

"It's incredible, Reverend Sāriputta, it's amazing! How well spoken this was by Venerable Sāriputta! And we can express our agreement with Venerable Sāriputta's statement on these thirty-six grounds.

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'. If a mendicant teaches Dhamma for disillusionment regarding rebirth ... 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'."

SN 12.68 At Kosambī Kosambisutta

At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita's monastery. Then Venerable Saviṭṭha said to Venerable Musīla:

"Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that rebirth is a condition for old age and death?"

"Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that rebirth is a condition for old age and death."

"Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberateation, do you know for yourself that continued existence is a condition for rebirth ... grasping is a condition for continued existence ... craving is a condition for grasping ... feeling is a condition for craving ... contact is a condition for feeling ... the six sense fields are conditions for contact ... name and form are conditions for the six sense fields ... consciousness is a condition for name and form ... choices are a condition for consciousness ... ignorance is a condition for choices?"

"Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that ignorance is a condition for choices."

"Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that when rebirth ceases, old age and death cease?"

"Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when rebirth ceases, old age and death cease."

"Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that when continued existence ceases, rebirth ceases ... when grasping ceases, continued existence ceases ... when craving ceases, grasping ceases ... when feeling ceases, craving ceases ... when contact ceases, feeling ceases ... when the six sense fields cease, contact ceases ... when name and form cease, the six sense fields cease ... when consciousness ceases name and form cease ... when choices cease consciousness ceases ... when ignorance ceases, choices cease?"

"Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when ignorance ceases, choices cease."

"Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that the cessation of continued existence is extinguishment?"

"Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that the cessation of continued existence is extinguishment."

"Then Venerable Musīla is a perfected one, with defilements ended." When he said this, Musīla kept silent.

Then Venerable Nārada said to Venerable Saviṭṭha, "Reverend Saviṭṭha, please let me answer these questions. Ask me and I will answer them for you."

"By all means, Venerable Nārada, try these questions. I'll ask you and you can answer them for me."

(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musīla did.)

"Reverend Nārada, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that the cessation of continued existence is extinguishment?"

"Then Venerable Nārada is a perfected one, with defilements ended."

"I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one. Suppose there was a well on a desert road that had neither rope nor bucket. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They'd know that there was water, but they couldn't physically touch it.

In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one."

When he said this, Venerable Ānanda said to Venerable Saviṭṭha, "Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?"

"Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome."

SN 12.69 Surge Upayantisutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

"Mendicants, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.

In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.

When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.

In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede."

SN 12.70 The Wanderer Susīma Susimaparibbājakasutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn't receive robes, almsfood, lodgings, and medicines and supplies for the sick.

Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.

Then his community said to Susīma, "Reverend Susīma, please lead the spiritual life with the ascetic Gotama. Memorize that teaching and have us recite it with you. When we've memorized it we'll recite it to the laity. In this way we too will be honored, respected, revered, venerated, and esteemed. And we'll receive robes, almsfood, lodgings, and medicines and supplies for the sick."

"Yes, reverends," replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, "Reverend Ānanda, I wish to lead the spiritual life in this teaching and training."

Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to him, "Sir, this wanderer Susīma says that he wishes to lead the spiritual life in this teaching and training."

"Well then, Ānanda, give Susīma the going forth." And the wanderer Susīma received the going forth, the ordination in the Buddha's presence.

Now at that time several mendicants had declared their enlightenment in the Buddha's presence: "We understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

Venerable Susīma heard about this. He went up to those mendicants, and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side and said to those mendicants, "Is it really true that the venerables have declared enlightenment in the Buddha's presence?"

"Yes, reverend."

"But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the realm of divinity?"

"No, reverend."

"Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?"

"No, reverend."

"Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as 'mind with greed', and mind without greed as 'mind without greed'? Do you understand mind with hate as 'mind with hate', and mind without hate as 'mind without hate'? Do you understand mind with delusion as 'mind with delusion', and mind without delusion as 'mind without delusion'? Do you understand constricted mind as 'constricted mind', and scattered mind as 'scattered mind'? Do you understand expansive mind as 'expansive mind', and unexpansive mind as 'unexpansive mind'? Do you understand mind that is not supreme as 'mind that is not supreme', and mind that is supreme as 'mind that is supreme'? Do you understand mind immersed in samādhi as 'mind immersed in samādhi', and mind not immersed in samādhi as 'mind not immersed in samādhi'? Do you understand freed mind as 'freed mind', and unfreed mind as 'unfreed mind'?"

"No, reverend."

"Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' Do you recollect your many kinds of past lives, with features and details?"

"No, reverend."

"Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place---and understand how sentient beings are reborn according to their deeds? 'These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?"

"No, reverend."

"Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?"

"No, reverend."

"Well now, venerables, how could there be such a declaration when these things are not attained?"

"Reverend Susīma, we are freed by wisdom."

"I don't understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning."

"Reverend Susīma, whether you understand or not, we are freed by wisdom."

Then Susīma went to the Buddha, bowed, sat down to one side, and informed the Buddha of all he had discussed with those mendicants.

"Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment."

"Sir, I don't understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning."

"Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.

What do you think, Susīma? Is form permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is feeling permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is perception permanent or impermanent?"

"Impermanent, sir." ...

"Are choices permanent or impermanent?"

"Impermanent, sir."

"But if they're impermanent, are they suffering or happiness?"

"Suffering, sir."

"But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"Is consciousness permanent or impermanent?"

"Impermanent, sir."

"But if it's impermanent, is it suffering or happiness?"

"Suffering, sir."

"But if it's impermanent, suffering, and perishable, is it fit to be regarded thus: 'This is mine, I am this, this is my self'?"

"No, sir."

"So, Susīma, you should truly see any kind of form at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form---with right understanding: 'This is not mine, I am not this, this is not my self.' You should truly see any kind of feeling at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling---with right understanding: 'This is not mine, I am not this, this is not my self.' You should truly see any kind of perception at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception---with right understanding: 'This is not mine, I am not this, this is not my self.' You should truly see any kind of choices at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices---with right understanding: 'This is not mine, I am not this, this is not my self.' You should truly see any kind of consciousness at all---past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness---with right understanding: 'This is not mine, I am not this, this is not my self.'

They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

Susīma, do you see that rebirth is a condition for old age and death?"

"Yes, sir."

"Do you see that continued existence is a condition for rebirth?"

"Yes, sir."

"Do you see that grasping is a condition for continued existence?"

"Yes, sir."

"Do you see that craving is a condition for grasping?"

"Yes, sir."

"Do you see that feeling is a condition for craving ... contact is a condition for feeling ... the six sense fields are conditions for contact ... name and form are conditions for the six sense fields ... consciousness is a condition for name and form ... choices are a condition for consciousness ... ignorance is a condition for choices?"

"Yes, sir."

"Do you see that when rebirth ceases old age and death cease?"

"Yes, sir."

"Do you see that when continued existence ceases rebirth ceases?"

"Yes, sir."

"Do you see that when grasping ceases continued existence ceases ... when craving ceases, grasping ceases ... when feeling ceases, craving ceases ... when contact ceases, feeling ceases ... when the six sense fields cease, contact ceases ... when name and form cease, the six sense fields cease ... when consciousness ceases name and form cease ... when choices cease consciousness ceases ... when ignorance ceases choices cease?"

"Yes, sir."

"But knowing and seeing thus, do you wield the many kinds of psychic power? ..."

"No, sir."

"Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?"

"No, sir."

"Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? ..."

"No, sir."

"Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?"

"No, sir."

"Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn ... according to their deeds?"

"No, sir."

"Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?"

"No, sir."

"Well now, Susīma, how could there be such a declaration when these things are not attained?"

Then Venerable Susīma bowed with his head at the Buddha's feet and said, "I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training. Please, sir, accept my mistake for what it is, so I will restrain myself in future."

"Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained teaching and training. 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 tie this man's arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.' The king's men would do as they were told. What do you think, Susīma? Wouldn't that man experience pain and distress because of that?"

"Yes, sir."

"Although that man would experience pain and distress because of that, going forth as a thief in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future."

The Chapter on Ascetics and Brahmins

SN 12.71 Old Age and Death Jarāmaraṇasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

"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. 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.

There are ascetics and brahmins who do understand old age and death, 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."

SN 12.72--81 A Set of Ten on Rebirth, Etc. Jātisuttādidasaka

At Sāvatthī.

"... they don't understand rebirth ..."

"... continued existence ..."

"... grasping ..."

"... craving ..."

"... feeling ..."

"... contact ..."

"... the six sense fields ..."

"... name and form ..."

"... consciousness ..."

"... choices ...

... they understand ..."

consecutive repetitions

The Teacher, etc.

SN 12.82 The Teacher Satthusutta

At Sāvatthī.

"Mendicants, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death. One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death. One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death. One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death."

(All the abbreviated texts should be told in full.)

SN 12.83--92 The Teacher (2nd) Dutiyasatthusuttādidasaka

"Mendicants, one who does not truly know or see rebirth ..."

"... continued existence ..."

"... grasping ..."

"... craving ..."

"... feeling ..."

"... contact ..."

"... the six sense fields ..."

"... name and form ..."

"... consciousness ..."

"... choices ..."

(All should be treated according to the four truths.)

Sets of Eleven on Training, Etc.

SN 12.93--213 Sets of Eleven on Training, Etc. Sikkhāsuttādipeyyālaekādasaka

"Mendicants, one who does not truly know or see old age and death should train so as to truly know old age and death. ..."

"... practice meditation ..."

"... rouse up enthusiasm ..."

"... try vigorously ..."

"... persevere ..."

"... be keen ..."

"... rouse up energy ..."

"... persist ..."

"... be mindful ..."

"... use situational awareness ..."

"... be diligent ..."

Linked Discourses on Causation ​

The Chapter on the Buddhas ​

SN 12.1 Dependent Origination Paṭiccasamuppādasutta ​

SN 12.2 Analysis Vibhaṅgasutta ​

SN 12.3 Practice Paṭipadāsutta ​

SN 12.4 About Vipassī Vipassīsutta ​

SN 12.5 Sikhī Sikhīsutta ​

SN 12.6 Vessabhū Vessabhūsutta ​

SN 12.7 Kakusandha Kakusandhasutta ​

SN 12.8 Koṇāgamana Koṇāgamanasutta ​

SN 12.9 Kassapa Kassapasutta ​

SN 12.10 Gotama Gotamasutta ​

The Chapter on Fuel ​

SN 12.11 Fuel Āhārasutta ​

SN 12.12 Phagguna of the Top-Knot Moḷiyaphaggunasutta ​

SN 12.13 Ascetics and Brahmins Samaṇabrāhmaṇasutta ​

SN 12.14 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta ​

SN 12.15 Kaccānagotta Kaccānagottasutta ​

SN 12.16 A Dhamma Speaker Dhammakathikasutta ​

SN 12.17 With Kassapa, the Naked Ascetic Acelakassapasutta ​

SN 12.18 With Timbaruka Timbarukasutta ​

SN 12.19 The Astute and the Foolish Bālapaṇḍitasutta ​

SN 12.20 Conditions Paccayasutta ​

The Chapter on the Ten Powers ​

SN 12.21 The Ten Powers Dasabalasutta ​

SN 12.22 The Ten Powers (2nd) Dutiyadasabalasutta ​

SN 12.23 Vital Conditions Upanisasutta ​

SN 12.24 Followers of Other Religions Aññatitthiyasutta ​

SN 12.25 With Bhūmija Bhūmijasutta ​

SN 12.26 With Upavāna Upavāṇasutta ​

SN 12.27 Conditions Paccayasutta ​

SN 12.28 A Mendicant Bhikkhusutta ​

SN 12.29 Ascetics and Brahmins Samaṇabrāhmaṇasutta ​

SN 12.30 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta ​

The Chapter with Kaḷāra the Aristocrat ​

SN 12.31 What Has Come to Be Bhūtasutta ​

SN 12.32 With Kaḷāra the Aristocrat Kaḷārasutta ​

SN 12.33 Grounds for Knowledge Ñāṇavatthusutta ​

SN 12.34 Grounds for Knowledge (2nd) Dutiyañāṇavatthusutta ​

SN 12.35 Ignorance is a Condition Avijjāpaccayasutta ​

SN 12.36 Ignorance is a Condition (2nd) Dutiyaavijjāpaccayasutta ​

SN 12.37 Not Yours Natumhasutta ​

SN 12.38 Intention Cetanāsutta ​

SN 12.39 Intention (2nd) Dutiyacetanāsutta ​

SN 12.40 Intention (3rd) Tatiyacetanāsutta ​

The Chapter on Householders ​

SN 12.41 Dangers and Threats Pañcaverabhayasutta ​

SN 12.42 Dangers and Threats (2nd) Dutiyapañcaverabhayasutta ​

SN 12.43 Suffering Dukkhasutta ​

SN 12.44 The World Lokasutta ​

SN 12.45 At Ñātika Ñātikasutta ​

SN 12.46 A Certain Brahmin Aññatarabrāhmaṇasutta ​

SN 12.47 Jānussoṇi Jāṇussoṇisutta ​

SN 12.48 A Cosmologist Lokāyatikasutta ​

SN 12.49 A Noble Disciple Ariyasāvakasutta ​

SN 12.50 A Noble Disciple (2nd) Dutiyaariyasāvakasutta ​

The Chapter on Suffering ​

SN 12.51 An Inquiry Parivīmaṁsanasutta ​

SN 12.52 Grasping Upādānasutta ​

SN 12.53 Fetters Saṁyojanasutta ​

SN 12.54 Fetters (2nd) Dutiyasaṁyojanasutta ​

SN 12.55 A Great Tree Mahārukkhasutta ​

SN 12.56 A Great Tree (2nd) Dutiyamahārukkhasutta ​

SN 12.57 A Sapling Taruṇarukkhasutta ​

SN 12.58 Name and Form Nāmarūpasutta ​

SN 12.59 Consciousness Viññāṇasutta ​

SN 12.60 Sources Nidānasutta ​

The Great Chapter ​

SN 12.61 Unlearned Assutavāsutta ​

SN 12.62 Unlearned (2nd) Dutiyaassutavāsutta ​

SN 12.63 A Child's Flesh Puttamaṁsasutta ​

SN 12.64 If There Is Desire Atthirāgasutta ​

SN 12.65 The City Nagarasutta ​

SN 12.66 Self-examination Sammasasutta ​

SN 12.67 Bundles of Reeds Naḷakalāpīsutta ​

SN 12.68 At Kosambī Kosambisutta ​

SN 12.69 Surge Upayantisutta ​

SN 12.70 The Wanderer Susīma Susimaparibbājakasutta ​

The Chapter on Ascetics and Brahmins ​

SN 12.71 Old Age and Death Jarāmaraṇasutta ​

Linked Discourses on Causation

The Chapter on the Buddhas

SN 12.1 Dependent Origination Paṭiccasamuppādasutta

SN 12.2 Analysis Vibhaṅgasutta

SN 12.3 Practice Paṭipadāsutta

SN 12.4 About Vipassī Vipassīsutta

SN 12.5 Sikhī Sikhīsutta

SN 12.6 Vessabhū Vessabhūsutta

SN 12.7 Kakusandha Kakusandhasutta

SN 12.8 Koṇāgamana Koṇāgamanasutta

SN 12.9 Kassapa Kassapasutta

SN 12.10 Gotama Gotamasutta

The Chapter on Fuel

SN 12.11 Fuel Āhārasutta

SN 12.12 Phagguna of the Top-Knot Moḷiyaphaggunasutta

SN 12.13 Ascetics and Brahmins Samaṇabrāhmaṇasutta

SN 12.14 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

SN 12.15 Kaccānagotta Kaccānagottasutta

SN 12.16 A Dhamma Speaker Dhammakathikasutta

SN 12.17 With Kassapa, the Naked Ascetic Acelakassapasutta

SN 12.18 With Timbaruka Timbarukasutta

SN 12.19 The Astute and the Foolish Bālapaṇḍitasutta

SN 12.20 Conditions Paccayasutta

The Chapter on the Ten Powers

SN 12.21 The Ten Powers Dasabalasutta

SN 12.22 The Ten Powers (2nd) Dutiyadasabalasutta

SN 12.23 Vital Conditions Upanisasutta

SN 12.24 Followers of Other Religions Aññatitthiyasutta

SN 12.25 With Bhūmija Bhūmijasutta

SN 12.26 With Upavāna Upavāṇasutta

SN 12.27 Conditions Paccayasutta

SN 12.28 A Mendicant Bhikkhusutta

SN 12.29 Ascetics and Brahmins Samaṇabrāhmaṇasutta

SN 12.30 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

The Chapter with Kaḷāra the Aristocrat

SN 12.31 What Has Come to Be Bhūtasutta

SN 12.32 With Kaḷāra the Aristocrat Kaḷārasutta

SN 12.33 Grounds for Knowledge Ñāṇavatthusutta

SN 12.34 Grounds for Knowledge (2nd) Dutiyañāṇavatthusutta

SN 12.35 Ignorance is a Condition Avijjāpaccayasutta

SN 12.36 Ignorance is a Condition (2nd) Dutiyaavijjāpaccayasutta

SN 12.37 Not Yours Natumhasutta

SN 12.38 Intention Cetanāsutta

SN 12.39 Intention (2nd) Dutiyacetanāsutta

SN 12.40 Intention (3rd) Tatiyacetanāsutta

The Chapter on Householders

SN 12.41 Dangers and Threats Pañcaverabhayasutta

SN 12.42 Dangers and Threats (2nd) Dutiyapañcaverabhayasutta

SN 12.43 Suffering Dukkhasutta

SN 12.44 The World Lokasutta

SN 12.45 At Ñātika Ñātikasutta

SN 12.46 A Certain Brahmin Aññatarabrāhmaṇasutta

SN 12.47 Jānussoṇi Jāṇussoṇisutta

SN 12.48 A Cosmologist Lokāyatikasutta

SN 12.49 A Noble Disciple Ariyasāvakasutta

SN 12.50 A Noble Disciple (2nd) Dutiyaariyasāvakasutta

The Chapter on Suffering

SN 12.51 An Inquiry Parivīmaṁsanasutta

SN 12.52 Grasping Upādānasutta

SN 12.53 Fetters Saṁyojanasutta

SN 12.54 Fetters (2nd) Dutiyasaṁyojanasutta

SN 12.55 A Great Tree Mahārukkhasutta

SN 12.56 A Great Tree (2nd) Dutiyamahārukkhasutta

SN 12.57 A Sapling Taruṇarukkhasutta

SN 12.58 Name and Form Nāmarūpasutta

SN 12.59 Consciousness Viññāṇasutta

SN 12.60 Sources Nidānasutta

The Great Chapter

SN 12.61 Unlearned Assutavāsutta

SN 12.62 Unlearned (2nd) Dutiyaassutavāsutta

SN 12.63 A Child's Flesh Puttamaṁsasutta

SN 12.64 If There Is Desire Atthirāgasutta

SN 12.65 The City Nagarasutta

SN 12.66 Self-examination Sammasasutta

SN 12.67 Bundles of Reeds Naḷakalāpīsutta

SN 12.68 At Kosambī Kosambisutta

SN 12.69 Surge Upayantisutta

SN 12.70 The Wanderer Susīma Susimaparibbājakasutta

The Chapter on Ascetics and Brahmins

SN 12.71 Old Age and Death Jarāmaraṇasutta