Samyutta Nikāya – Page 2 – Daily Sutta Reading

SN 22.29 Abhinandanasutta: Taking Pleasure

At Sāvatthī.

“Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

If you take pleasure in feeling … perception … choices … consciousness, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

If you don’t take pleasure in form, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.

If you don’t take pleasure in feeling … perception … choices … consciousness, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

Read this translation of Saṁyutta Nikāya 22.29 Abhinandanasutta: Taking Pleasure by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 23.4 Pariññeyyasutta: Should Be Completely Understood

At Sāvatthī.

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

“Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and apply your mind well, I will speak.”

“Yes, sir,” Rādha replied. The Buddha said this:

“And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”

Read this translation of Saṁyutta Nikāya 23.4 Pariññeyyasutta: Should Be Completely Understood by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.86 Anurādhasutta: Anuradha

[Note: This is another long but important sutta. If these long ones are difficult to read, simply skip them if you need to. That’s better than giving up.]

On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Venerable Anuradha was dwelling in a forest hut not far from the Blessed One. Then a number of wanderers of other sects approached the Venerable Anuradha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:

“Friend Anuradha, when a Tathagata is describing a Tathagata—the highest type of person, the supreme person, the attainer of the supreme attainment —he describes him in terms of these four cases: ‘The Tathagata exists after death,’ or ‘The Tathagata does not exist after death,’ or ‘The Tathagata both exists and does not exist after death,’ or ‘The Tathagata neither exists nor does not exist after death.’”

When this was said, the Venerable Anuradha said to those wanderers: ‘Friends, when a Tathagata is describing a Tathagata—the highest type of person, the supreme person, the attainer of the supreme attainment—he describes him apart from these four cases: ‘The Tathagata exists after death,’ or ‘The Tathagata does not exist after death,’ or ‘The Tathagata both exists and does not exist after death,’ or ‘The Tathagata neither exists nor does not exist after death.’”

When this was said, those wanderers said to the Venerable Anuradha: ‘This bhikkhu must be newly ordained, not long gone forth; or, if he is an elder, he must be an incompetent fool.”

Then those wanderers of other sects, having denigrated the Venerable Anuradha with the terms “newly ordained” and “fool,” rose from their seats and departed.

Then, not long after those wanderers had left, it occurred to the Venerable Anuradha: “If those wanderers of other sects should question me further, how should I answer if I am to state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? And how should I explain in accordance with the Dhamma, so that no reasonable consequence of my assertion would give ground for criticism?”

Then the Venerable Anuradha approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One everything that had happened, asking: “If those wanderers of other sects should question me further, how should I answer … so that no reasonable consequence of my assertion would give ground for criticism?”

“What do you think, Anuradha, is form permanent or impermanent?”—“Impermanent, venerable sir.”…—“Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’

“What do you think, Anuradha, do you regard form as the Tathagata?”—“No, venerable sir.”—“Do you regard feeling … perception … volitional formations … consciousness as the Tathagata?”—“No, venerable sir.”

“What do you think, Anuradha, do you regard the Tathagata as in form?”—“No, venerable sir.”—“Do you regard the Tathagata as apart from form?”—“No, venerable sir.”—“Do you regard the Tathagata as in feeling? As apart from feeling? As in perception? As apart from perception? As in volitional formations? As apart from volitional formations? As in consciousness? As apart from consciousness?”—“No, venerable sir.”

“What do you think, Anuradha, do you regard form, feeling, perception, volitional formations, and consciousness taken together as the Tathagata?”—“No, venerable sir.”

“What do you think, Anuradha, do you regard the Tathagata as one who is without form, without feeling, without perception, without volitional formations, without consciousness?”—“No, venerable sir.”

“But, Anuradha, when the Tathagata is not apprehended by you as real and actual here in this very life, is it fitting for you to declare: ‘Friends, when a Tathagata is describing a Tathagata—the highest type of person, the supreme person, the attainer of the supreme attainment—he describes him apart from these four cases: ‘The Tathagata exists after death,’ or … ‘The Tathagata neither exists nor does not exist after death’?”

“No, venerable sir.”

“Good, good, Anuradha! Formerly, Anuradha, and also now, I make known just suffering and the cessation of suffering.”

Read this translation of Saṁyutta Nikāya 22.86 Anurādhasutta: Anuradha by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.82 Puṇṇamasutta: A Full Moon Night

[Note: Because the teachings on the aggregates are so central to the Dhamma, this month we will have some long suttas. Today’s is one of them.]

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of mendicants. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

Then one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:

“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”

“Well then, mendicant, take your own seat and ask what you wish.”

“Yes, sir,” replied that mendicant. He took his seat and said to the Buddha:

“Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”

“Yes, they are,” replied the Buddha.

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“But sir, what is the root of these five grasping aggregates?”

“These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

“Neither. Rather, the desire and greed for them is the grasping there.”

Saying “Good, sir”, that mendicant asked another question:

“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”

“There can,” said the Buddha.

“It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!’ That’s how there can be different kinds of desire and greed for the five grasping aggregates.”

Saying “Good, sir”, that mendicant asked another question:

“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”

“Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

Saying “Good, sir”, that mendicant asked another question:

“What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”

“The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”

Saying “Good, sir”, that mendicant asked another question:

“Sir, how does substantialist view come about?”

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

Saying “Good, sir”, that mendicant … asked another question:

“But sir, how does substantialist view not come about?”

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

Saying “Good, sir”, that mendicant … asked another question:

“Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”

“The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”

Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

“One truly sees 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.’ They truly see any kind of feeling … perception … choices … 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.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

Now at that time one of the mendicants had the thought:

“So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

“It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.”

“Is feeling … perception … choices … 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 you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

“Two on the aggregates; exactly the same;
and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the mendicant came to ask.”

Read this translation of Saṁyutta Nikāya 22.82 Puṇṇamasutta: A Full Moon Night by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.37 Ānandasutta: With Ānanda

At Sāvatthī.

And then Venerable Ānanda … sitting to one side, the Buddha said to him:

“Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ How would you answer?”

“Sir, suppose they were to ask me: ‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ I’d answer like this:

‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’

That’s how I’d answer such a question.”

“Good, good, Ānanda. The arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

That’s how you should answer such a question.”

SN 23.5 Samaṇasutta: Ascetics and Brahmins

At Sāvatthī.

When Venerable Rādha was seated to one side, the Buddha said to him:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. 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 truly understand these five grasping aggregates’ gratification, drawback, and escape. 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.”

Read this translation of Saṁyutta Nikāya 23.5 Samaṇasutta: Ascetics and Brahmins by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.22 Bhārasutta: The Burden

At Savatthi…. There the Blessed One said this:

“Bhikkhus, I will teach you the burden, the carrier of the burden, the taking up of the burden, and the laying down of the burden. Listen to that….

“And what, bhikkhus, is the burden? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the burden.

“And what, bhikkhus, is the carrier of the burden? It should be said: the person, this venerable one of such a name and clan. This is called the carrier of the burden.

“And what, bhikkhus, is the taking up of the burden? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the taking up of the burden.

“And what, bhikkhus, is the laying down of the burden? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the laying down of the burden.”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“The five aggregates are truly burdens,
The burden-carrier is the person.
Taking up the burden is suffering in the world,
Laying the burden down is blissful.

Having laid the heavy burden down
Without taking up another burden,
Having drawn out craving with its root,
One is free from hunger, fully quenched.”

Read this translation of Saṁyutta Nikāya 22.22 Bhārasutta: The Burden by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.1 Nakulapitusutta: Nakulapita

Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Suṁsumaragira in the Bhesakaḷa Grove, the Deer Park. Then the householder Nakulapita approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“I am old, venerable sir, aged, burdened with years, advanced in life, come to the last stage, afflicted in body, often ill. I rarely get to see the Blessed One and the bhikkhus worthy of esteem. Let the Blessed One exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time.”

“So it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered. If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than foolishness? Therefore, householder, you should train yourself thus: ‘Even though I am afflicted in body, my mind will be unafflicted.’ Thus should you train yourself.”

Then the householder Nakulapita, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and, having paid homage to the Blessed One, keeping him on his right, he approached the Venerable Sāriputta. Having paid homage to the Venerable Sāriputta, he sat down to one side, and the Venerable Sāriputta then said to him:

“Householder, your faculties are serene, your facial complexion is pure and bright. Did you get to hear a Dhamma talk today in the presence of the Blessed One?”

“Why not, venerable sir? Just now I was anointed by the Blessed One with the ambrosia of a Dhamma talk.”

“With what kind of ambrosia of a Dhamma talk did the Blessed One anoint you, householder?”

“Here, venerable sir, I approached the Blessed One….

The householder Nakulapita repeats his entire conversation with the Buddha.

“It was with the ambrosia of such a Dhamma talk, venerable sir, that the Blessed One anointed me.”

“Didn’t it occur to you, householder, to question the Blessed One further as to how one is afflicted in body and afflicted in mind, and how one is afflicted in body but not afflicted in mind?”

“We would come from far away, venerable sir, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”

“Then listen and attend closely, householder, I will speak.”

“Yes, venerable sir,” the householder Nakulapita replied. The Venerable Sāriputta said this:

“How, householder, is one afflicted in body and afflicted in mind? Here, householder, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He lives obsessed by the notions: ‘I am form, form is mine.’ As he lives obsessed by these notions, that form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He lives obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives obsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He lives obsessed by the notions: ‘I am perception, perception is mine.’ As he lives obsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He lives obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives obsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He lives obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives obsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“It is in such a way, householder, that one is afflicted in body and afflicted in mind.

“And how, householder, is one afflicted in body but not afflicted in mind? Here, householder, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not live obsessed by the notions: ‘I am form, form is mine.’ As he lives unobsessed by these notions, that form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He does not live obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives unobsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception. He does not live obsessed by the notions: ‘I am perception, perception is mine.’ As he lives unobsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He does not live obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives unobsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He does not live obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives unobsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“It is in such a way, householder, that one is afflicted in body but not afflicted in mind.”

This is what the Venerable Sāriputta said. Elated, the householder Nakulapita delighted in the Venerable Sāriputta’s statement.

Read this translation of Saṁyutta Nikāya 22.1 Nakulapitusutta: Nakulapita by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 22.61 Ādittasutta: Burning

At Savatthi. “Bhikkhus, form is burning, feeling is burning, perception is burning, volitional formations are burning, consciousness is burning. Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

Compare with SN 35.28.

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SN 22.93 Nadīsutta: The River

At Savatthi. “Bhikkhus, suppose there was a mountain river sweeping downwards, flowing into the distance with a swift current. If on either bank of the river kasa grass or kusa grass were to grow, it would overhang it; if rushes, reeds, or trees were to grow, they would overhang it. If a man being carried along by the current should grasp the kasa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the kusa grass, it would break off and he would thereby meet with calamity and disaster; if he should grasp the rushes, reeds, or trees, they would break off and he would thereby meet with calamity and disaster.

“So too, bhikkhus, the uninstructed worldling … regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his disintegrates and he thereby meets with calamity and disaster. He regards feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his disintegrates and he thereby meets with calamity and disaster.

“What do you think, bhikkhus, is form permanent or impermanent?”—“Impermanent, venerable sir.”…—“Therefore … Seeing thus … He understands: ‘… there is no more for this state of being.’”

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SN 26.10 Khandhasutta: The Aggregates

At Sāvatthī.

“Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The arising, continuation, rebirth, and manifestation of feeling, perception, choices, and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.

The cessation, settling, and ending of feeling, perception, choices, and consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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SN 22.48 Khandhasutta: Aggregates

At Savatthi. “Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that….

“And what, bhikkhus, are the five aggregates?

Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate.
Whatever kind of feeling there is … this is called the feeling aggregate.
Whatever kind of perception there is … this is called the perception aggregate.
Whatever kind of volitional formations there are … these are called the volitional formations aggregate.
Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate.

These, bhikkhus, are called the five aggregates.

“And what, bhikkhus, are the five aggregates subject to clinging?

Whatever kind of form there is, whether past, future, or present … far or near, that is tainted, that can be clung to: this is called the form aggregate subject to clinging.
Whatever kind of feeling there is … that is tainted, that can be clung to: this is called the feeling aggregate subject to clinging.
Whatever kind of perception there is … that is tainted, that can be clung to: this is called the perception aggregate subject to clinging.
Whatever kind of volitional formations there are … that are tainted, that can be clung to: these are called the volitional formations aggregate subject to clinging.
Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the consciousness aggregate subject to clinging.

These, bhikkhus, are called the five aggregates subject to clinging.”

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SN 45.158 Nāvāsutta: The Ship

“Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.

“And how is this so? Here, bhikkhus, a bhikkhu develops right view right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away.”

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SN 45.177 Nīvaraṇasutta: Hindrances

“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”

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SN 38.8 Āsavapañhāsutta: A Question About Defilements

At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka 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 Sāriputta:

“Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?”

“Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

“But, reverend, is there a path and a practice for completely understanding these three defilements?”

“There is, reverend.”

“Well, what is it?”

“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 the path, this is the practice for completely understanding these three defilements.”

“This is a fine path, a fine practice, for completely understanding these three defilements. Just this much is enough to be diligent.”

Note: The above has been reconstructed from SN 38.1 and SN 38.3.

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SN 22.60 Mahālisutta: With Mahāli

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then Mahāli the Licchavi went up to the Buddha … and said to him:

“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

“Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

“But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

If feeling …

perception …

choices …

consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

“But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”

“Mahāli, if form was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

If feeling …

perception …

choices …

consciousness was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

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SN 10.3 Sūcilomasutta: With Spiky

At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.

Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.

So Shaggy said to Spiky, “That’s an ascetic.”

“That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away.

Then Spiky said to the Buddha, “Are you afraid, ascetic?”

“No, good sir, I’m not afraid. But your touch is nasty.”

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

“Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind’s thoughts originate,
like a crow let loose by boys.”

“Greed and hate come from here;
from here spring discontent, desire, and terror;
here’s where the mind’s thoughts originate,
like a crow let loose by boys.

Born of affection, originating in oneself,
like the shoots from a banyan’s trunk;
the many kinds of attachment to sensual pleasures
are like camel’s foot creeper
creeping through the woods.

Those who understand where they come from
get rid of them—listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn.”

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SN 46.33 Upakkilesasutta: Corruptions

“Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption of gold … Tin is a corruption of gold … Lead is a corruption of gold … Silver is a corruption of gold.… These are the five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work.

“So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. Ill will is a corruption of the mind … Sloth and torpor are a corruption of the mind … Restlessness and remorse are a corruption of the mind … Doubt is a corruption of the mind…. These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints.”

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SN 1.11 Nandanasutta: The Garden of Delight

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:

“Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:

‘They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!’

When they had spoken, another deity replied with this verse:

‘Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.’”

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SN 36.11 Rahogatasutta: In Private

[Note: “Absorption” is the translation of the Pāli word jhāna.

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

“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.

But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”

“Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.

But I have also said: ‘Suffering includes whatever is felt.’

When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.

But I have also explained the progressive cessation of conditions. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

And I have also explained the progressive stilling of conditions. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

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SN 35.93 Dutiyadvayasutta: A Duality (2nd)

“Mendicants, consciousness exists dependent on a duality. And what is that duality?

Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …

Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

This is how consciousness exists dependent on a duality.”

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SN 12.46 Aññatarabrāhmaṇasutta: A Certain Brahmin

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:

“Master 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. … (complete as in SN12.1)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, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 12.53 Saṁyojanasutta: Fetters

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.”

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SN 12.67 Naḷakalāpīsutta: The Sheaves of Reeds

On one occasion the Venerable Sāriputta and the Venerable Mahakoṭṭhita were dwelling at Baraṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahakoṭṭhita emerged from seclusion and approached the Venerable Sāriputta. He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

“How is it, friend Sāriputta: Is aging-and-death created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?”

“Friend Koṭṭhita, aging-and-death is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another. But rather, with birth as condition, aging-and-death comes to be.”

“How is it, friend Sāriputta: Is birth created by oneself … Is existence … clinging … craving … feeling … contact … the six sense bases … name-and-form created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?”

“Name-and-form, friend Koṭṭhita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with consciousness as condition, name-and-form comes to be.”

“How is it, friend Sāriputta: Is consciousness created by oneself, or is it created by another, or is it created both by oneself and by another, or has it arisen fortuitously, being created neither by oneself nor by another?”

“Consciousness, friend Koṭṭhita, is not created by oneself, nor is it created by another, nor is it created both by oneself and by another, nor has it arisen fortuitously, being created neither by oneself nor by another; but rather, with name-and-form as condition, consciousness comes to be.”

“Now we understand the Venerable Sāriputta’s statement thus: ‘Name-and-form, friend Koṭṭhita, is not created by oneself … but rather, with consciousness as condition, name-and-form comes to be.’ Now we also understand the Venerable Sāriputta’s other statement thus: ‘Consciousness, friend Koṭṭhita, is not created by oneself … but rather, with name-and-form as condition, consciousness comes to be.’ But how, friend Sāriputta, should the meaning of this statement be seen?”

“Well then, friend, I will make up a simile for you, for some intelligent people here understand the meaning of a statement by means of a simile. Just as two sheaves of reeds might stand leaning against each other, so too, with name-and-form as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be. With name-and-form as condition, the six sense bases come to be; with the six sense bases as condition, contact…. Such is the origin of this whole mass of suffering.

“If, friend, one were to remove one of those sheaves of reeds, the other would fall, and if one were to remove the other sheaf, the first would fall. So too, with the cessation of name-and-form comes cessation of consciousness; with the cessation of consciousness comes cessation of name-and-form. With the cessation of name-and-form comes cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact…. Such is the cessation of this whole mass of suffering.”

“It is wonderful, friend Sāriputta! It is amazing, friend Sāriputta! How well this has been stated by the Venerable Sāriputta. We rejoice in the Venerable Sāriputta’s statement on these thirty-six grounds: If, friend, a bhikkhu teaches the Dhamma for the purpose of revulsion towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards aging-and-death, through its fading away and cessation, a bhikkhu is liberated by nonclinging, he can be called a bhikkhu who has attained Nibbāna in this very life.

“If, friend, a bhikkhu teaches the Dhamma for the purpose of revulsion towards birth … existence … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional formations … ignorance, for its fading away and cessation, he can be called a bhikkhu who is a speaker on the Dhamma. If a bhikkhu is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, he can be called a bhikkhu who is practising in accordance with the Dhamma. If through revulsion towards ignorance, through its fading away and cessation, a bhikkhu is liberated by nonclinging, he can be called a bhikkhu who has attained Nibbāna in this very life.”

Read this translation of Saṁyutta Nikāya 12.67 Naḷakalāpīsutta: The Sheaves of Reeds by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 12.37 Natumhasutta: Not Yours

At Savatthī. “Bhikkhus, this body is not yours, nor does it belong to others. It is old kamma, to be seen as generated and fashioned by volition, as something to be felt.

Therein, bhikkhus, the instructed noble disciple attends carefully and closely to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.

That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering.

But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering.”

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SN 24.7 Hetusutta: Cause

At Sāvatthī.

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”

“Our teachings are rooted in the Buddha. …”

“When form exists, because of grasping form and insisting on form, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’

What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.” …

“Is feeling … perception … choices … consciousness permanent or impermanent?”

“Impermanent, sir.” …

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

“Impermanent, sir.” …

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

“No, sir.”

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 12.38 Cetanāsutta: Volition (1)

At Savatthī. “Bhikkhus, what one intends, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness. When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence. When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.

“If, bhikkhus, one does not intend, and one does not plan, but one still has a tendency towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for the establishing of consciousness…. Such is the origin of this whole mass of suffering.

“But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no production of future renewed existence. When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”

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SN 12.49 Ariyasāvakasutta: A Noble Disciple

[Note: A noble disciple (ariyasāvaka) is someone who has attained at least the first stage of enlightenment (sotāpanna). “Knowledge independent of others” means something that they know for themselves directly, not merely heard from someone else.]

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’.”

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SN 12.2 Vibhaṅgasutta: Analysis

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 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.

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.

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. … (complete as above) … 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.”

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SN 12.20 Paccayasutta: Conditions

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.”

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SN 12.26 Upavāṇasutta: Upavaṇa

At Savatthī. Then the Venerable Upavaṇa approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“Venerable sir, some ascetics and brahmins maintain that suffering is created by oneself; some ascetics and brahmins maintain that suffering is created by another; some ascetics and brahmins maintain that suffering is created both by oneself and by another; some ascetics and brahmins maintain that suffering has arisen fortuitously, being created neither by oneself nor by another. Now, venerable sir, what does the Blessed One say about this? What does he teach? How should we answer if we are to state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?”

“Upavaṇa, I have said that suffering is dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one’s assertion would give ground for criticism.

“Therein, Upavaṇa, in the case of those ascetics and brahmins who maintain that suffering is created by oneself, and those who maintain that suffering is created by another, and those who maintain that suffering is created both by oneself and by another, and those who maintain that suffering has arisen fortuitously, being created neither by oneself nor by another—in each case that is conditioned by contact.

Read this translation of Saṁyutta Nikāya 12.26 Upavāṇasutta: Upavaṇa by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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