1.
The Chapter on the Buddhas
1.
The Discourse on Dependent Origination
1. 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 - "I will teach you, monks, dependent origination; listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is dependent origination? With ignorance as condition, monks, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; 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. This is called, monks, dependent origination.
But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; 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." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. The first.
2.
The Discourse on Analysis
2. He was dwelling at Sāvatthī, etc. "I will teach you, monks, dependent origination and I will analyse it. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is dependent origination? With ignorance as condition, monks, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; 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.
"And what, monks, is ageing and death? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings; this is called ageing. Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body of those various beings from those various orders of beings, this is called death. Thus this ageing and this death. This is called, monks, ageing and death.
"And what, monks, is birth? Whatever birth, coming into being, descent, production, reconception, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings. This is called, monks, birth.
"And what, monks, is existence? There are, monks, these three existences - sensual existence, fine-material existence, immaterial existence. This is called, monks, existence.
"And what, monks, is clinging? There are, monks, these four kinds of clinging - clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self. This is called, monks, clinging.
"And what, monks, is craving? There are, monks, these six classes of craving - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. This is called, monks, craving.
"And what, monks, is feeling? There are, monks, these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called, monks, feeling.
"And what, monks, is contact? There are, monks, these six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called, monks, contact.
"And what, monks, is the six sense bases? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called, monks, the six sense bases.
"And what, monks, is mentality-materiality? Feeling, perception, volition, contact, attention - this is called mentality. The four primary elements and the materiality derived from the four primary elements. This is called materiality. Thus this mentality and this materiality. This is called, monks, mentality-materiality.
"And what, monks, is consciousness? There are, monks, these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called, monks, consciousness.
"And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities.
"And what, monks, is ignorance? Whatever, monks, is not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering. This is called, monks, ignorance.
"Thus indeed, monks, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. thus is the cessation of this whole mass of suffering." The second.
3.
The Discourse on Practice
3. He was dwelling at Sāvatthī, etc. "I will teach you, monks, wrong practice and right practice. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is wrong practice? With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. This is called, monks, wrong practice.
"And what, monks, is right practice? But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering. This is called, monks, right practice." The third.
4.
The Discourse on Vipassī
4. He was dwelling at Sāvatthī, etc. "Monks, to the Blessed One Vipassī, the Worthy One, the One Enlightened by himself, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does ageing and death exist? What is the condition for ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When birth exists, ageing and death exists; birth is the condition for ageing and death.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does birth exist? What is the condition for birth?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When existence exists, birth exists; existence is the condition for birth.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does existence exist? What is the condition for existence?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When clinging exists, existence exists; clinging is the condition for existence.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does clinging exist? What is the condition for clinging?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When craving exists, clinging exists; craving is the condition for clinging.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does craving exist? What is the condition for craving?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When feeling exists, craving exists; feeling is the condition for craving.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does feeling exist? What is the condition for feeling?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When contact exists, feeling exists; contact is the condition for feeling.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does contact exist? What is the condition for contact?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When the six sense bases exist, contact exists; the six sense bases are the condition for contact.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists do the six sense bases exist? What is the condition for the six sense bases?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality exists, the six sense bases exist; mentality-materiality is the condition for the six sense bases.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does mentality-materiality exist? What is the condition for mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When consciousness exists, mentality-materiality exists; consciousness is the condition for mentality-materiality.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does consciousness exist? What is the condition for consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When activities exist, consciousness exists; activities are the condition for consciousness.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists do activities exist? What is the condition for activities?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When ignorance exists, activities exist; ignorance is the condition for activities.'
"Thus indeed, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does ageing and death not exist? From the cessation of what comes the cessation of ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When birth is absent, ageing and death does not exist; from the cessation of birth comes the cessation of ageing and death.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does birth not exist? From the cessation of what comes the cessation of birth?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When existence is absent, birth does not exist; from the cessation of existence comes the cessation of birth.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does existence not exist? From the cessation of what comes the cessation of existence?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When clinging is absent, existence does not exist; from the cessation of clinging comes the cessation of existence.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does clinging not exist? From the cessation of what comes the cessation of clinging?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When craving is absent, clinging does not exist; from the cessation of craving comes the cessation of clinging.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does craving not exist? From the cessation of what comes the cessation of craving?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When feeling is absent, craving does not exist; from the cessation of feeling comes the cessation of craving.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does feeling not exist? From the cessation of what comes the cessation of feeling?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When contact is absent, feeling does not exist; from the cessation of contact comes the cessation of feeling.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does contact not exist? From the cessation of what comes the cessation of contact?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When the six sense bases are absent, contact does not exist; from the cessation of the six sense bases comes the cessation of contact.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent do the six sense bases not exist? From the cessation of what comes the cessation of the six sense bases?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality is absent, the six sense bases do not exist; from the cessation of mentality-materiality comes the cessation of the six sense bases.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does mentality-materiality not exist? From the cessation of what comes the cessation of mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When consciousness is absent, mentality-materiality does not exist; from the cessation of consciousness comes the cessation of mentality-materiality.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does consciousness not exist? From the cessation of what comes the cessation of consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When activities are absent, consciousness does not exist; from the cessation of activities comes the cessation of consciousness.'
"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent do activities not exist? From the cessation of what comes the cessation of activities?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When ignorance is absent, activities do not exist; from the cessation of ignorance comes the cessation of activities.'
Thus indeed, from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose." The fourth.
5.
The Discourse on Sikhī
5. Monks, to the Blessed One Sikhī, the Worthy One, the One Enlightened by himself... etc.
6.
The Discourse on Vessabhū
6. Monks, to the Blessed One Vessabhū, the Worthy One, the One Enlightened by himself... etc.
7.
The Discourse on Kakusandha
7. Monks, to the Blessed One Kakusandha, the Worthy One, the One Enlightened by himself... etc.
8.
The Discourse on Koṇāgamana
8. Monks, to the Blessed One Koṇāgamana, the Worthy One, the One Enlightened by himself... etc.
9.
The Discourse on Kassapa
9. Monks, to the Blessed One Kassapa, the Worthy One, the One Enlightened by himself... etc.
10.
The Discourse on Gotama
10. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?'
"This occurred to me, monks - 'When what exists does ageing and death exist? What is the condition for ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth exists, ageing and death exists; birth is the condition for ageing and death.'
"This occurred to me, monks - 'When what exists does birth exist? etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... When what exists do activities exist? What is the condition for activities?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When ignorance exists, activities exist; ignorance is the condition for activities.'
"Thus indeed, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
"This occurred to me, monks - 'When what is absent does ageing and death not exist? From the cessation of what comes the cessation of ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth is absent, ageing and death does not exist; from the cessation of birth comes the cessation of ageing and death.'
"This occurred to me, monks - 'When what is absent does birth not exist? etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... When what is absent do activities not exist? From the cessation of what comes the cessation of activities?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When ignorance is absent, activities do not exist; from the cessation of ignorance comes the cessation of activities.'
Thus indeed, from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus for me, monks, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose." The tenth.
The Chapter on the Buddha is first.
Its summary:
Vipassī, Sikhī, and Vessabhū;
Kakusandha, Koṇāgamana, Kassapa,
And the great sage of the Sakyans, Gotama.