6.
The Chapter on Suffering
1.
The Discourse on Investigation
51. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"In what respect, monks, should a monk investigating investigate for the complete destruction of suffering in every respect?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a monk investigating investigates - 'This manifold, various suffering that arises in the world - ageing and death; what is the source of this suffering, what is its origin, what gives birth to it, what is its production? When what exists does ageing and death exist, when what is absent does ageing and death not exist?' He investigating thus understands - 'This manifold, various suffering that arises in the world - ageing and death, this suffering has birth as its source, birth as its origin, birth gives birth to it, birth is its production. When birth exists, ageing and death exist; when birth is absent, ageing and death do not exist.'
"He understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, and understands the practice that is suitable for leading to the cessation of ageing and death; he is thus practising and living in conformity with the Teaching; this is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of ageing and death.
"Then further, investigating he investigates - 'But this birth, what is its source, what is its origin, what gives birth to it, what is its production? When what exists does birth exist, when what is absent does birth not exist?' He investigating thus understands - 'Birth has existence as its source, existence as its origin, existence gives birth to it, existence is its production; when existence exists, birth exists; when existence is absent, birth does not exist.'
"He understands birth, understands the origin of birth, understands the cessation of birth, and understands the practice that is suitable for leading to the cessation of birth; he is thus practising and living in conformity with the Teaching; this is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of birth.
"Then further, investigating he investigates - 'But this existence, what is its source?... etc. But this clinging, what is its source?... But this craving, what is its source?... feeling... contact... But these six sense bases, what is their source?... But this mentality-materiality... But this consciousness... But these activities, what is their source, what is their origin, what gives birth to them, what is their production? When what exists do activities exist, when what is absent do activities not exist?' He investigating thus understands - 'Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production; when ignorance exists, activities exist; when ignorance is absent, activities do not exist.'"
"He understands activities, understands the origin of activities, understands the cessation of activities, and understands the practice leading to the cessation of activities that is suitable for it, and he is practising accordingly, living in conformity with the Teaching; this is called, monks, a monk practising in every respect rightly for the complete destruction of suffering, for the cessation of activities.
"When, monks, a male person gone to ignorance generates a meritorious volitional activity, consciousness fares on to the meritorious. If he generates a demeritorious volitional activity, consciousness fares on to the demeritorious. If he generates an imperturbable volitional activity, consciousness fares on to the imperturbable. But when, monks, for a monk ignorance has been abandoned and true knowledge has arisen, he, through the fading away of ignorance and the arising of true knowledge, neither generates meritorious volitional activity, nor generates demeritorious volitional activity, nor generates imperturbable volitional activity. Not generating, not constructing, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'
"If he feels a pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a painful feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a neither-unpleasant-nor-pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a pleasant feeling, he feels it unbound. If he feels a painful feeling, he feels it unbound. If he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound.
"Feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool; the bodily remains will be left over.'
"Just as, monks, a man having lifted a hot pot from a potter's kiln might set it down on a level piece of ground. There whatever heat there is would be appeased right there, the potsherds would remain. Just so, monks, a monk feeling a feeling bounded by the body understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool; the bodily remains will be left over.'
"What do you think, monks, would a monk who has eliminated the mental corruptions generate meritorious volitional activity or demeritorious volitional activity or imperturbable volitional activity?" "No, Venerable Sir." "Or else, with activities being altogether absent, from the cessation of activities, would consciousness be discerned?" "No, Venerable Sir." "Or else, with consciousness being altogether absent, from the cessation of consciousness, would mentality-materiality be discerned?" "No, Venerable Sir." "Or else, with mentality-materiality being altogether absent, from the cessation of mentality-materiality, would the six sense bases be discerned?" "No, Venerable Sir." "Or else, with the six sense bases being altogether absent, from the cessation of the six sense bases, would contact be discerned?" "No, Venerable Sir." "Or else, with contact being altogether absent, from the cessation of contact, would feeling be discerned?" "No, Venerable Sir." "Or else, with feeling being altogether absent, from the cessation of feeling, would craving be discerned?" "No, Venerable Sir." "Or else, with craving being altogether absent, from the cessation of craving, would clinging be discerned?" "No, Venerable Sir." "Or else, with clinging being altogether absent, from the cessation of clinging, would existence be discerned?" "No, Venerable Sir." "Or else, with existence being altogether absent, from the cessation of existence, would birth be discerned?" "No, Venerable Sir." "Or else, with birth being altogether absent, from the cessation of birth, would ageing and death be discerned?" "No, Venerable Sir."
"Good, good, monks, thus it is, monks, not otherwise. Have faith in me regarding this, monks, resolve upon it, be without uncertainty here, without doubt. This itself is the end of suffering." The first.
2.
The Discourse on Clinging
52. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering."
"Just as, monks, a great mass of fire of ten or twenty or thirty or forty cartloads of wood might burn. There a man from time to time might throw in dry grass, might throw in dry cow-dung, might throw in dry wood. Thus indeed, monks, that great mass of fire, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.
"Monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.
"Just as, monks, a great mass of fire of ten or twenty or thirty or forty cartloads of wood might burn; there a man would not from time to time throw in dry grass, would not throw in dry cow-dung, would not throw in dry wood. Thus indeed, monks, that great mass of fire, through the exhaustion of the former fuel and through the non-supply of other fuel, being without nutriment, would be extinguished. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases; from the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The second.
3.
The Discourse on Mental Fetters
53. He was dwelling at Sāvatthī etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering."
"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man from time to time would pour in oil and would supply the wick. Thus indeed, monks, that oil lamp, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.
"Monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.
"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man would not from time to time pour in oil, would not supply the wick. Thus indeed, monks, that oil lamp, through the exhaustion of the former fuel and through the non-supply of other fuel, being without nutriment, would be extinguished. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The third.
4.
The Second Discourse on Mental Fetters
54. He was dwelling at Sāvatthī etc. "Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man from time to time would pour in oil and would supply the wick. Thus indeed, monks, that oil lamp, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man would not from time to time pour in oil, would not supply the wick. Thus indeed, monks, that oil lamp, through the exhaustion of the former fuel and through the non-supply of other fuel, being without nutriment, would be extinguished. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The fourth.
5.
The Discourse on the Great Tree
55. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence, etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.
"Monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"Just as, monks, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat; having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. thus is the cessation of this whole mass of suffering." The fifth.
6.
The Second Discourse on the Great Tree
56. He was dwelling at Sāvatthī, etc. "Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, etc. Or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The sixth.
7.
The Discourse on the Young Tree
57. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, there might be a young tree. A man from time to time might clean its roots, from time to time might give it soil, from time to time might give it water. Thus indeed, monks, that young tree, with that nutriment, with that fuel, would attain growth, increase, and expansion. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.
"Monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. Thus is the cessation of this whole mass of suffering.
"Just as, monks, there might be a young tree. Then a man might come along having taken a spade and basket, etc. Or let it be carried away by a swift-flowing river. Thus indeed, monks, that young tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The seventh.
8.
The Discourse on Mentality-Materiality
58. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases, etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of mentality-materiality, etc.
"Monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. Thus is the cessation of this whole mass of suffering.
"Just as, monks, a great tree. Then a man might come along having taken a spade and basket, etc. subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. thus is the cessation of this whole mass of suffering." The eighth.
9.
The Discourse on Consciousness
59. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of consciousness. With consciousness as condition, mentality-materiality, etc. Thus is the origin of this whole mass of suffering."
"Just as, monks, a great tree. Whatever roots of it, etc. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of consciousness, etc.
"Monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of consciousness. From the cessation of consciousness comes the cessation of mentality-materiality, etc. Thus is the cessation of this whole mass of suffering.
"Just as, monks, a great tree. Then a man might come along having taken a spade and basket, etc. subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of consciousness. From the cessation of consciousness comes the cessation of mentality-materiality, etc. thus is the cessation of this whole mass of suffering." The ninth.
10.
The Discourse on Causation
60. On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How deep this dependent origination is, Venerable Sir, and how deep its appearance, and yet to me it seems as if utterly clear."
"Do not say so, Ānanda, do not say so, Ānanda! This dependent origination is deep, Ānanda, and deep in its appearance. Through not understanding, through not penetrating this teaching, Ānanda, this generation has become like a tangled ball of thread, like a matted ball of string, like muñja grass and pabbaja reeds, and does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths.
"Ānanda, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.
"Just as, Ānanda, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, Ānanda, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, Ānanda, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence, etc. Thus is the origin of this whole mass of suffering.
"Ānanda, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"Just as, Ānanda, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments. Having cut it into fragments he might split it; having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, Ānanda, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, Ānanda, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering." The tenth.
The Chapter on Suffering is sixth.
Its summary:
Two spoken with the Great Tree, and the seventh with the Young;
Mentality-Materiality and Consciousness, and with Causality - these are ten.