DN15. Mahānidānasutta - The Great Discourse on Causation Kinh Ðại duyên

2. Explanation of the Great Discourse on Causation

Explanation of Causation

95. Thus have I heard…in the Kuru country, is the Great Discourse on Causation. Here is the explanation of the words not fully clear. "He dwells in the Kurus" means the royal princes of the country named Kuru, their residence, even a single country, is called "Kuru" by convention. In that Kuru country. But the commentators of the Aṭṭhakathā say – during the time of Mandhātu, people in the three continents heard, "The Jambu continent is the supreme continent, the place of origin of supreme beings such as Buddhas, Paccekabuddhas, great disciples, and universal monarchs; it is extremely delightful." So, with the universal monarch Mandhātu leading the Wheel Treasure, they came along while he circumambulated the four continents. Then the king asked the Jewel of Counsel, "Is there any place more delightful than the human realm?" "Why, O lord, do you say so? Do you not see the power of the sun and moon? Surely, their realm is more delightful than this?" The king, leading the Wheel Treasure, went there. The four great kings – hearing "The great king Mandhātu has come," thought, "The king is of great power and majesty, it is not possible to resist him with battle," and they yielded their kingdoms. He took it and asked again, "Is there any place more delightful than this?"

Then they told him about the realm of the Thirty-Three. "The realm of the Thirty-Three, O lord, is more delightful than this. There, these four great kings are attendants of Sakka, king of the gods, standing at the gatekeeper's station. Sakka, king of the gods, is of great power and majesty. These are his places of enjoyment: the Vejayanta Palace, a thousand yojanas high; the Sudhammā assembly hall of the gods, five hundred yojanas high; the Vejayanta chariot, one and a half yojanas long, and the elephant Erāvaṇa; the Nandana grove, adorned with thousands of divine trees; the Cittalatā grove; the Phārusaka grove; the Missaka grove; the Pāricchattaka tree with coral-like flowers, one hundred yojanas high, beneath which is the Paṇḍukambala stone, sixty yojanas long, fifty yojanas wide, and fifteen yojanas high, the color of a jayakusuma flower, whose softness allows half of Sakka's body to sink in when he sits on it."

Hearing this, the king, desiring to go there, raised the Wheel Treasure. It established itself in the sky, along with the fourfold army. Then, from between the two divine realms, the Wheel Treasure descended and established itself on the earth, along with the fourfold army, led by the Jewel of Counsel. The king alone went to the realm of the Thirty-Three. Sakka – hearing "Mandhātu has come," went to meet him, and saying, "Welcome, great king, it is yours, great king, command, great king," divided the kingdom into two parts along with the dancers and gave one part. As soon as the king was established in the realm of the Thirty-Three, his human state vanished, and the divine state arose. It is said that when he sat with Sakka on the Paṇḍukambala stone, the difference between them was only discernible by the blinking of an eye. Not noticing this, the gods were confused about the difference between Sakka and him. He, experiencing divine pleasures there, reigned until thirty-six Sakkas had arisen and passed away, yet, unsatisfied with sense pleasures, he passed away from there and, while standing in his own garden, exposed to wind and heat, he died.

When the Wheel Treasure had established itself on the earth again, the Jewel of Counsel had Mandhātu's footwear inscribed on a golden plate and, declaring this to be Mandhātu's kingdom, ruled the kingdom. Those people who had come from the three continents, unable to return, approached the Jewel of Counsel and pleaded, "O lord, we came through the power of the king, now we cannot return, give us a place to live." He gave each of them a country. There, the region inhabited by the people who had come from Pubbavideha received the name "Videha kingdom" according to its former designation; the region inhabited by the people who had come from Aparagoyāna received the name "Aparanta country"; the region inhabited by the people who had come from Uttarakuru received the name "Kuru kingdom"; however, many villages and towns are referred to in the plural. Therefore, it is said – "He dwells in the Kurus."

Kammāsadhamma, a town of the Kurus: regarding 'Kammāsadhamma', some explain the meaning with 'da' instead of 'dha'. Kammāsa was subdued here, hence Kammāsadamma. Kammāsa is said to be the man-eating, club-footed Kammāsapāda. It is said that in the place on his foot that was pierced by a stake, a wound healed resembling patterned wood. Therefore, he was known as Kammāsapāda. And he was subdued in that place, prohibited from being a man-eater. By whom? By the Great Being. In which Jātaka? Some say in the Mahāsutasoma Jātaka. But these elders say in the Jayaddisa Jātaka. For then, the Great Being subdued Kammāsapāda. As it is said – "When I was the son of Jayaddisa; The prince of the Pañcāla kingdom. Giving up my life, I saved my father; And I also pacified Kammāsapāda."

But some explain the meaning with 'dha' itself. It is said to be the Kuru practice of the people of the Kuru kingdom, in which Kammāsa was born, therefore that place is called Kammāsadhamma because Kammāsa was born there. The town situated there also has this very name. Why is it not expressed in the locative case? Because of the place of residence. It is said that the Blessed One had no particular monastery as a place of residence in that town. But, having left the town, in another delightful, water-rich area of land, there was a large grove of trees, there the Blessed One dwelled, having made that town his alms-resort. Therefore, the meaning here should be understood thus – "He dwells in the Kurus, in a town of the Kurus named Kammāsadhamma, having made it his alms-resort."

Venerable, is a term of affection, a term of respect. Ānanda is the name of that elder. 'To one side' is an indeclinable neuter expression – as in 'the sun and moon revolve irregularly' (A. IV, 70). Therefore, just as one who is seated is seated to one side, so he sat, thus the meaning here should be understood. Or, it is a verb in the locative case, meaning 'he sat down', he entered. For the wise, approaching those worthy of respect, through skill in seating, sit down to one side. And he is one of them, therefore, he sat down to one side.

But how is one seated to one side? By avoiding six faults of seating. That is to say: too far, too near, upwind, on an elevated place, too directly in front, too far behind. One seated too far away, if he wishes to speak, has to speak with a loud voice. One seated too near causes jostling. One seated upwind causes discomfort with the smell of the body. One seated on an elevated place shows disrespect. One seated too directly in front, if he wishes to see, has to look with eye meeting eye. One seated too far behind, if he wishes to see, has to turn his neck to look. Therefore, having circumambulated the Blessed One three times, having respectfully paid homage, avoiding these six faults of seating, facing the right knee, entering within the six-colored rays of the Buddha, the venerable Ānanda, the treasurer of the Dhamma, sat down, as if immersing in the pleasant essence of lac, as if spreading out a golden cloth, as if entering amidst a canopy of red lotuses. Therefore, it is said – "He sat down to one side."

But at what time, and for what reason did this venerable one approach the Blessed One? In the evening, for the purpose of asking about the causes of conditions. That day, it is said, this venerable one, for the sake of gathering families together, went for alms in the town of Kammāsadhamma, as if placing a thousand-bundle offering at each doorstep, and after returning from the alms round, having shown respect to the Teacher, and after the Teacher had entered the Perfumed Chamber, having paid homage to the Teacher and gone to his own daytime dwelling, having shown respect to his fellow residents and after they had left, having swept the daytime dwelling, having spread out a piece of leather, having taken water from a water pot, having cooled his hands and feet with water, having assumed the cross-legged posture, he entered into the attainment of the fruit of stream-entry. Then, due to the passage of the allotted time, arising from the attainment, he directed his mind to the causes of conditions. He, starting from "With ignorance as condition, formations arise," and so on, reached the end; starting from the end, he reached the beginning; starting from both ends, he reached the middle; starting from the middle, he reached both ends; thus, he examined the twelve factors of dependent origination three times. As he examined it thus, the dependent origination became clear, as if stretched out and turned upside down.

Then he thought – "This dependent origination has been declared by all Buddhas to be 'both profound and having the appearance of profundity', but to me, a disciple established in partial knowledge, it appears clear and evident. Does it appear clear and evident only to me, or to others as well?" Then this occurred to him – "Let me take this question and ask the Blessed One. Surely, the Blessed One, having established this occurrence of the matter, will explain a discourse, as if lifting up the Sineru mountain with its ramparts. For with regard to the pronouncement of discipline, the space between the earths, dependent origination, and other systems, these four bases being reached, the roaring of the Buddhas is great, their knowledge penetrates, the greatness of the Buddha-knowledge becomes evident, the teaching is profound, pervaded by the three characteristics, and connected with emptiness."

Although, by nature, even a hundred times or a thousand times a day he approaches the Blessed One, he does not approach without a cause or reason, that day, however, taking this question – "Having approached this Buddha, the elephant of perfume, I will hear the lion's roar of knowledge; having approached this Buddha-lion, I will hear the lion's roar of knowledge; having approached this Buddha-Sindhava horse, I will see the stride of knowledge" – thinking thus, he arose from his daytime dwelling, shook out the piece of leather, took it, and approached the Blessed One in the evening. Therefore, it is said – "In the evening, for the purpose of asking about the causes of conditions, he approached."

Where it says, "how deep," the word "how" indicates exceeding the measure; the meaning is that it is deep, exceeding measure, extremely deep. The meaning of "appears deep" is that it appears, it is seen, as though being deep. For one thing, only something shallow has a deep appearance, like old, dark-colored water, due to having foul qualities, etc. For that, even though it is only knee-deep, seems like it is a hundred fathoms deep. One thing is deep but has a shallow appearance, like the clear water of the Ganges, which is full of gems. For that, even if it is a hundred fathoms deep, looks as if it is knee-deep. One thing is shallow and has a shallow appearance, like water in pots and the like. One thing is deep and has a deep appearance, like the water in the great ocean at the foot of Mount Sineru. In this way, only water receives four names. But this is not the case with dependent origination. For this receives only one name, being both deep and having a deep appearance. Even though being of such a nature, still it appears to me as quite shallow, which, venerable sir, is marvelous, venerable sir, is wonderful. In this way, expressing his own amazement, he asked the question and sat silently.

The Blessed One, having heard his words, thought: "Ānanda, is as if extending his hand to grasp the peak of existence; striving as if to split Mount Sineru and extract its core; wishing to cross the great ocean without a boat; striving as if to overturn the earth and grasp the earth's essence—he speaks of the Buddha-domain question as his own superficial matter. Now, I shall teach him its depth," and said the words beginning, "Do not."

There, in "do not," the syllable 'ha' is merely a particle. The meaning is, "Do not speak thus." And the Blessed One speaks this sentence, "do not," both encouraging and discouraging the venerable Ānanda.

Description of Encouragement

Therein, encouraging: "Ānanda, you are of great wisdom, with clear knowledge; therefore, even the deep dependent origination appears shallow to you. But, it should not be regarded by others as shallow, for it is indeed deep and has a deep appearance." Here, four similes are given. Suppose there was a great wrestler, well-nourished with wholesome food for six months, skilled in wrestling, well-versed in wrestling rocks, who, when going to the wrestling ground at the time of the assembly, was shown wrestling rocks along the way. He said: "What is this?" "It is a wrestling rock." "Bring it." When told, "We cannot lift it," he himself went and said, "Where is its heavy point?" and lifting two rocks with his two hands, he threw them like play balls and went on. Here, the wrestling rock, though light for the wrestler, should not be said to be light for others. Like the wrestler who is well-nourished with wholesome food for six months, so is the venerable Ānanda, accomplished in his resolve for a hundred thousand eons; as the wrestling rock is light due to the great strength of the wrestler, so is dependent origination shallow due to the great wisdom of the elder; it should not be said to be shallow for others.

And in the great ocean, there is a fish named Timi, two hundred yojanas long; Timiṅgala, three hundred yojanas long; Timipiṅgala, four hundred yojanas long; and Timirapiṅgala, five hundred yojanas long; Ānanda, Timi-named, the mount of great Timīs – these four are a thousand yojanas long. Therein, they are indicated by the name Timirapiṅgala. When he moves his right ear, the water moves in an area of five hundred yojanas. Similarly with the left ear. Similarly with the tail, similarly with the head. But when he begins to play, moving both ears, striking the water with his tail, and moving his head back and forth, the water seethes in an area of seven or eight hundred yojanas, as if placed in a vessel and put on a fire; in an area of three hundred yojanas, the water cannot cover his back. He might say thus: "This great ocean is said to be deep, deep, but where is its depth? We do not even find enough water to cover our backs." Here, the great ocean appears shallow to the embodied Timirapiṅgala, it should not be said to be shallow for other small fish; just so, dependent origination appears shallow to the elder who is endowed with knowledge; it should not be said to be shallow for others.

And the king of Supaṇṇas (Garudas) is one and a half hundred yojanas long; his right wing is fifty yojanas, so is his left wing; his tail feathers are sixty yojanas, his neck thirty yojanas, his mouth nine yojanas, his feet twelve yojanas. When he begins to display the Supaṇṇa wind, an area of seven or eight hundred yojanas is not enough. He might say thus: "This sky is said to be infinite, infinite, but where is its infinitude? We do not even find space to spread our wings in the wind." Here, the sky appears limited to the embodied Supaṇṇa king, it should not be said to be limited for other small birds; just so, dependent origination appears shallow to the elder who is endowed with knowledge; it should not be said to be shallow for others.

And Rāhu, the Asura lord, is four thousand eight hundred yojanas from the soles of his feet to the ends of his hair. The distance between his two arms is twelve hundred yojanas. His girth is six hundred yojanas. His palms and soles are three hundred yojanas, so is his mouth. Each finger joint is fifty yojanas, so is the space between his eyebrows. His forehead is three hundred yojanas. His head is nine hundred yojanas. When he descends into the great ocean, the deep water reaches his knees. He might say thus: "This great ocean is said to be deep, deep, but where is its depth? We do not even find enough water to cover our knees." Here, the great ocean appears shallow to the embodied Rāhu, it should not be said to be shallow for others; just so, dependent origination appears shallow to the elder who is endowed with knowledge; it should not be said to be shallow for others. With reference to this meaning, the Blessed One said: "Do not, Ānanda, speak thus; do not, Ānanda, speak thus."

For to the elder, the deep dependent origination appears shallow due to four reasons. What are the four? Due to the accomplishment of previous supporting conditions, due to dwelling in the Order, due to being a stream-enterer, and due to being very learned.

Account of the Accomplishment of Previous Supporting Conditions

It is said that one hundred thousand eons ago, a Teacher named Padumuttara arose in the world. His city was named Haṃsavatī, his father was the king Ānanda, his mother was the queen Sumedhā, and the Bodhisattva was named the young prince Uttara. On the day of his son's birth, he renounced the great renunciation, went forth, engaged in the striving, gradually attained full enlightenment, uttered the exclamation, "Through many rounds of rebirth," spent seven weeks at the Bodhi tree, and decided to place his foot on the earth. Then, splitting the earth, a great lotus arose. Its petals were ninety cubits, its filaments thirty cubits, its pericarp twelve cubits, and its pollen was the measure of nine pots.

And the Teacher was fifty-eight cubits in height. The distance between his two arms was eighteen cubits, his forehead five cubits, his hands and feet eleven cubits. As soon as his eleven-cubit foot touched the twelve-cubit pericarp, the nine-pot measure of pollen rose up, ascended to an area of fifty-eight cubits, and covered like scattered red arsenic powder. Because of that, the Blessed One was known as Padumuttara. He had two chief disciples, Devala and Sujāta. Amitā and Asamā were the two chief female disciples. Sumana was the attendant. The Blessed One Padumuttara, showing favor to his father, resided in the royal city of Haṃsavatī, accompanied by a hundred thousand monks.

And his younger brother was named the young prince Sumana. The king gave him an estate twenty yojanas from Haṃsavatī. He sometimes came and saw his father and the Teacher. Then, one day, a frontier rose in rebellion. Sumana sent word to the king: "The frontier is in rebellion." The king sent back word, "Why were you placed there by me?" He went forth, pacified the rebels, and sent word to the king, "The province, O lord, is pacified." The king, pleased, said, "Let my son come quickly." He had a thousand ministers. With them, he deliberated on the way, "My father is pleased; if he grants me a boon, what should I take?" Then some said to him, "Take an elephant, take a horse, take a chariot, take a province, take the seven treasures." Others said, "You are sons of the lord of the earth, wealth is not hard for you to obtain; and having obtained all this, it is to be abandoned and departed; only merit is to be taken and departed; therefore, when the lord is granting you a boon, ask for the boon to attend upon the Blessed One Padumuttara for three months." He said, "You are my good friends, this thought was not in my mind, but you have brought it up; I will do so." Going and bowing to his father, and being embraced by his father and kissed on the head, when he was told, "I give you a boon, son," he said, "Very well, great king; I wish, great king, to render life fruitful by attending upon the Blessed One for three months with the four requisites; grant me this boon." When told, "It is not possible, son, ask for another," he said, "O lord, kings do not have two words, grant me this; I have no need of anything else." "Son, the minds of Buddhas are hard to know; if the Blessed One does not wish it, what will become of it even if granted by me?" He said, "Very well, O lord, I will know the mind of the Blessed One," and went to the monastery.

At that time, having finished his meal, the Blessed One had entered his perfumed chamber. He went to the monks who were sitting in the assembly hall. They said to him, "Prince, why have you come?" "To see the Blessed One, show me the Blessed One." "We, Prince, cannot see the Teacher at any moment we wish." "But who, Venerable Sirs, can?" "A certain elder named Sumana, Prince." "Where, Venerable Sirs, is the elder?" Having inquired about the place where the elder was sitting, he went and, having bowed, said, "I wish, Venerable Sir, to see the Blessed One, show me." The elder said, "Come, Prince," and taking him, he placed him in the area surrounding the perfumed chamber and ascended to the perfumed chamber. Then the Blessed One said to him, "Sumana, why have you come?" "The prince, Venerable Sir, has come to see the Blessed One." "In that case, monk, prepare a seat." The elder prepared a seat, and the Blessed One sat down on the prepared seat. The prince bowed to the Blessed One and engaged in polite conversation. "When did you come, Prince?" "Venerable Sir, when you entered the perfumed chamber. But the monks said to me, 'We cannot see the Blessed One at any moment we wish,' and sent me to the elder. The elder, however, showed me with a single word. The elder, Venerable Sir, seems to be favored in your Dispensation." "Yes, Prince, this monk is favored in my Dispensation." "Venerable Sir, having done what does one become favored in the Dispensation of the Buddhas?" "Having given donations, having undertaken the precepts, having performed the Uposatha ceremony, Prince." The Blessed One said, "I wish to be favored in the Dispensation of the Buddhas like the elder, allow me to spend the three months of the rains residence." The Blessed One, having looked to see if there would be benefit in his going there, and having seen that there would be, said, "Tathāgatas, Prince, delight in empty places." The prince said, "Understood, Blessed One, understood, Fortunate One," and said, "I, Venerable Sir, will go ahead first and build a monastery, and when I send for you, come with a hundred thousand monks," and taking leave, he went to his father and said, "Father, the Blessed One has given me leave, when I send for him, send the Blessed One," and having bowed to his father, he went out and, building monasteries at every yojana, he traveled a distance of two hundred yojanas and, searching for a place for a monastery in his own city, he saw the beautiful park of a householder, bought it for a hundred thousand, and, spending a hundred thousand, he built a monastery. There he had a perfumed chamber made for the Blessed One and huts, caves, and halls for the remaining monks for their night quarters and day quarters, and having made enclosures and gatehouses, he sent to his father, "My task is finished, send the Teacher."

The king, having fed the Blessed One, said, "Blessed One, Sumana's task is finished, he anticipates your coming." The Blessed One, accompanied by a hundred thousand monks, went, residing in the monasteries at every yojana. The prince, having heard, "The Teacher has come," went out to meet him for a yojana, honoring him with garlands and other offerings, and led him into the monastery, saying:

"Bought by me for a hundred thousand, built by me for a hundred thousand;

This park named Sobhana, accept, O Great Sage."

He dedicated the monastery. On the day of entering the rains, having given a donation, he summoned his sons, wives, and ministers and said, "This Teacher has come to us from afar, and Buddhas are those who honor the Dhamma, not those who honor material things. Therefore, I will spend the three months wearing two robes, undertaking the ten precepts, and residing right here, and you should give donations for the three months to the hundred thousand who are Arahants in this very manner."

He, residing in the same place where the elder Sumana resided, seeing all the duties that the elder performed for the Blessed One, thought, "In this place, this elder is supremely favored, it is fitting for me to aspire to the same position as him," and as the invitation at the end of the rains approached, entering the village, he gave a great donation for seven days, and on the seventh day, placing three robes at the feet of the hundred thousand monks, he bowed to the Blessed One and said, "Venerable Sir, whatever merit has been made by me, starting from causing monasteries to be built at intervals of a yojana on the way, it was done not aspiring to the status of Sakka, nor to the status of Māra, nor to the status of Brahmā, but aspiring to the status of attendant to the Buddha. Therefore, may I, Blessed One, in the future, become an attendant to a Buddha like the elder Sumana," and prostrating himself with the five points, he bowed.

The Blessed One, thinking, "Great is the thought of the clansman, will it succeed or not?" and looking, he knew, "In the future, in the hundred thousandth aeon from now, a Buddha named Gotama will arise, he will become his attendant," and said:

"What you have wished for and aspired to, may it all be fulfilled;

May all your aspirations be fulfilled, like the full moon on the fifteenth day."

The prince, having heard that, thought, "Buddhas are those who speak without ambiguity," and on the very next day, taking the bowl and robe of that Blessed One, he became like one walking behind him. In that Buddha-dispensation, having given donations for a hundred thousand years, he was reborn in the heavens, and in the time of Kassapa Buddha, he gave his outer robe to a monk who was going for alms, to take his bowl, and made an offering. Again reborn in the heavens, having passed away from there, he became the king of Bārāṇasī and had leaf huts made for eight Paccekabuddhas, had jewel stands set up, and provided them with the four requisites for ten thousand years. These are the prominent events.

For a hundred thousand aeons, indeed, giving donations, he was reborn together with our Bodhisatta in the Tusita heaven, and having passed away from there, he took rebirth in the home of Amitodana the Sakyan, and in due course, having made the Great Renunciation, having attained full enlightenment, on his first journey he came to Kapilavatthu, and when the Blessed One left there, among the princes who were ordained to be the Blessed One's retinue, he went forth with Bhaddiya and the others and, in the presence of the Blessed One, having gone forth, in no long time, having heard the Dhamma talk in the presence of the venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry (Saṃ. Ni. 3.83). Thus, this venerable one, being endowed with the prior supporting conditions, because of that prior supporting condition, even the profound dependent origination appeared to him as if it were obvious.

Explanation of Residence with Teachers, etc.

Residence with teachers means repeatedly learning, hearing, questioning, and retaining in the presence of teachers. The elder's was extremely pure, therefore even this profound dependent origination appeared to him as if it were obvious.

For stream-enterers, indeed, the mode of conditionality appears as obvious, and this venerable one was a stream-enterer. For the very learned, in a four-cubit room, with a lamp burning, the distinction of name-and-form is as clear as a bed and a chair, and this venerable one was the foremost of the very learned, and by the power of great learning, even the profound mode of conditionality appeared to him as if it were obvious.

The Profundity of Dependent Origination

Herein, dependent origination is said to be profound in four ways: by way of the profundity of meaning, the profundity of Dhamma, the profundity of teaching, and the profundity of penetration.

Herein, the meaning of aging-and-death as being produced and arisen due to birth as a condition is profound... the meaning of formations as being produced and arisen due to ignorance as a condition is profound; this is the profundity of meaning.

The conditionality of formations due to ignorance... the conditionality of aging-and-death due to birth is profound; this is the profundity of Dhamma.

In some suttas, dependent origination is taught in forward order, in some in reverse order, in some in forward and reverse order, in some starting from the middle, either in forward or reverse order, or in forward and reverse order, in some with three junctures and four sections, in some with two junctures and three sections, in some with one juncture and two sections; this is the profundity of teaching.

The depth of ignorance, however, lies in its characteristic of non-knowing, non-seeing, and non-penetration of the truths. The depth of volitional formations lies in their characteristic of accumulating, of fashioning, of inclining towards both passion and dispassion. The depth of consciousness lies in its characteristic of emptiness, of non-activity, of non-transmigration, yet taking rebirth. The depth of name-and-form lies in its characteristic of unified arising, indivisibility, inseparability, inclining and forming. The depth of the six sense-bases lies in their characteristic of being lords, worlds, doors, fields, and objects. The depth of contact lies in its characteristic of touching, coinciding, meeting, and coming together. The depth of feeling lies in its characteristic of experiencing the taste of the object, of being pleasant, unpleasant, or neutral, and of lifeless experiencing. The depth of craving lies in its characteristic of delighting, clinging, being a stream, a tendril, a river of craving, an ocean of craving, difficult to fill. The depth of clinging lies in its characteristic of taking, grasping, adhering, misapprehending, and being difficult to overcome. The depth of existence lies in its characteristic of accumulating, of fashioning, of being thrust into birth, destination, station, and abode. The depth of birth lies in its characteristic of being born, of generation, of descent, of manifestation, of appearance. The depth of aging-and-death lies in its characteristic of decay, wearing away, breaking up, and transformation. Thus, whatever is the inherent nature of ignorance and the rest, by whatever penetration ignorance and the rest are penetrated in terms of their own respective characteristics; that is profound – this should be understood as the profundity of penetration. All of this stood before the elder as if it were made plain. Therefore, the Blessed One, reproving the venerable Ānanda, said, "Do not say so," and so forth. And here is the meaning: Ānanda, you are of great wisdom, of clear knowledge, therefore, even the profound dependent origination appears to you as if it were plain, thus – “Does it appear plain only to me, or also to others?" – do not say so.

Disapproval Description

But as for what was said – “reproving” – here is the meaning – Ānanda, “but it appears to me as utterly plain" – do not say so. If indeed it appears to you as utterly plain, why have you not become a stream-enterer by your own natural capacity, and have only penetrated the path to stream-entry by dwelling on the method I have given? Ānanda, this Nibbāna alone is profound, but the causal mode has become plain to you, yet why have you not eradicated sensual desire, ill-will, the underlying tendencies of sensual desire and ill-will, and realized the fruit of once-returning? Why have you not eradicated the very same four defilements, along with the underlying tendencies, and realized the fruit of non-returning? Why have you not eradicated the five fetters beginning with passion for form, the underlying tendencies of existence-passion, conceit, and ignorance – these eight defilements – and realized Arahantship?

And why have you not penetrated the knowledge of a disciple's perfection, like Sāriputta and Moggallāna who fulfilled the perfections for one incalculable period and a hundred thousand eons? Why have you not penetrated the knowledge of individual enlightenment, like the Paccekabuddhas who fulfilled the perfections for two incalculable periods and a hundred thousand eons? Or if it all appears plain to you in every way, then why have you not realized the knowledge of omniscience, like the Buddhas who fulfilled the perfections for four, eight, or sixteen incalculable periods and a hundred thousand eons? Are you uninterested in these attainments of distinction? See how far you have erred; you, a disciple, standing in partial knowledge, speak of the exceedingly profound causal mode – "It appears plain to me," and such a statement of yours is contrary to the teaching of the Buddhas. It is not fitting for a monk to speak contrary to the teaching of the Buddhas.

Is it not so, Ānanda, that for me to penetrate this causal mode, four incalculable periods and a hundred thousand eons passed while striving? And for the purpose of penetrating the causal mode, there is no gift that I have not given, no perfection that I have not fulfilled. While striving to penetrate the causal mode, this great earth did not tremble even two finger-breadths, even when, like one without zeal, I dispersed the forces of Māra, and in the first watch of the night attained the recollection of past lives, and in the middle watch attained the divine eye. But in the last watch of the night, at the strong time of early dawn, just as I perceived – "Ignorance is the condition for volitional formations in nine ways," the ten-thousandfold world-system shook like a bronze gong struck with an iron rod, uttering a thousand cries, like lotus leaves struck by the wind, trembling like water drops. Thus profound, Ānanda, is this dependent origination, and of profound appearance. Through not understanding this Dhamma, Ānanda…it does not go beyond.

Through not understanding this Dhamma means through not knowing this causal Dhamma by way of knowledge. Through not penetrating means through not penetrating by way of analyzing and abandoning knowledge. Become like tangled thread means become as disordered as a thread. Just as a wrongly taken out thread of the weavers, bitten off by a mouse, is tangled here and there, and it is difficult to join the end to the end or the base to the base, saying, "This is the end, this is the base"; in the same way, beings, stumbled in this causal mode, are tangled and confused, unable to straighten out that causal mode. In this case, even though it might be possible for one standing in his personal human effort to straighten out the thread, apart from the two Bodhisattas, there is no being capable of straightening out the causal mode by his own natural capacity. But just as a tangled thread, treated with gruel and beaten with a stick, becomes knotted and bound here and there, so these beings, stumbling on conditions, unable to straighten out conditions, become tangled and bound by the sixty-two kinds of wrong views. For all those who are dependent on wrong views are indeed unable to straighten out the causal mode.

Become like a tangled ball of string means a thread used for a weaver's gruel. Kulā means a small bird, some say it's the nest of that bird. Just as both of those are indeed tangled, and it is difficult to connect the end to the end or the base to the base, it should be connected in the same manner as before.

Become like muñja and babbaja grass means become like muñja grass and like babbaja grass. Just as when those grasses are crushed and a worn-out rope made from them is taken and thrown somewhere, it is difficult to connect the end to the end or the base to the base, saying, "This is the end, this is the base." Even that might be possible for one standing in his personal human effort to straighten out, but apart from the two Bodhisattas, there is no being capable of straightening out the causal mode by his own natural capacity. In this way, this generation, unable to straighten out the causal mode, becomes knotted by way of wrong views and does not go beyond the plane of misery, the bad destination, the downfall, and the cycle of rebirth.

There, the plane of misery means hell, the animal realm, the realm of hungry ghosts, and the realm of demons. Indeed, all of them are called "the plane of misery" because of the absence of growth. Likewise, because of the condition of being a destination of suffering, it is the bad destination. Because of falling away from the accumulation of happiness, it is the downfall. But the other –

"The sequence of the aggregates, elements, and sense-bases;

Continuously arising, is called the cycle of rebirth."

It does not go beyond all of that, it does not transcend. But from decease to relinking, from relinking to decease, thus repeatedly taking decease and relinking, in the three existences, in the four origins, in the five destinations, in the seven stations of consciousness, in the nine abodes of beings, like a ship tossed by the wind in the great ocean, like an ox yoked to a mill, it wanders around. Thus, all this should be understood as the Blessed One reproving the venerable Ānanda.

Description of Dependent Origination

96. Now, since this discourse is connected by only two phrases – "Profound, Ānanda, is this dependent origination" and "Become like tangled thread" – therefore, beginning the teaching for the purpose of showing the profound nature of the causal mode with the connection, "Profound, Ānanda, is this dependent origination," he said, "there is with this as condition aging-and-death," and so forth. Here is the meaning – The condition of this aging-and-death is this-condition, therefore, there is with this as condition aging-and-death. Is there indeed a condition for aging-and-death, from which condition aging-and-death would arise? Thus, when asked, Ānanda, a wise person, just as when asked, "Is that the life-principle, that the body?", one should remain silent because the question should be set aside, or one should say, "This has not been declared by the Tathāgata," without answering in such a way, just as when asked, "Is the eye permanent or impermanent?", one should definitely say, "Impermanent", one should definitely say, "It exists." Again, "What is the condition for aging-and-death? What is that condition from which aging-and-death arises?", when asked, "Birth is the condition for aging-and-death" should be the reply, this is what should be said. This method applies to all statements.

Contact is conditioned by name-and-form, but this is said because when it is stated 'conditioned by the six sense-bases', it includes only the six resultants of contact, like eye-contact, etc. But here, wishing to show a specific condition of contact, including what is obtained by the phrase ‘conditioned by the six sense-bases’ and also what is not included, and another specific condition beyond the six sense-bases, therefore it should be understood as stated. But what has the Blessed One declared with this method? The origin of conditions has been declared. Indeed, this discourse is called The Great Discourse on Causation (Mahānidāna) because it is taught having stripped bare and exposed the conditions.

98. Now, in order to show the reality, non-deviation, and non-alteration of the conditionality of those conditions, he begins "Decay-and-death is conditioned by birth, and indeed, this has been said..." and so forth. Therein, "by way of" means by reason of. The two indeclinables, "entirely in every way" mean "If, in all aspects, there should be no birth whatsoever, with any nature whatsoever." The meaning of the words "existence", etc., should be understood in the same way. "Of anyone" is an indeterminate statement, meaning of anyone among the gods, etc. "Anything" is also an indeterminate statement, meaning anywhere in the nine abodes of existence, such as the sensual realm. "That is to say" is an indeclinable used to analyze the meaning of the indeterminate statement. It means, "I shall analyze the meaning of what was said: 'of anyone, anything'." Then, analyzing it, he speaks, "Of gods, for godhood" and so on. Therein, "of gods, for godhood" means the birth of the aggregates of gods for godhood, by which birth of aggregates the gods are called 'gods'. The meaning of "If birth should not be entirely in every way" in all instances should be understood in the same way. Here, "gods" means the rebirth gods. "Gandhabbas" refers to the deities inhabiting the roots, trunks, and so on. "Yakkhas" refers to non-humans. "Bhūtas" refers to any beings that have been born. "Birds" are those who are bone-winged, leather-winged, or feather-winged. "Reptiles" refers to those who move by slithering on the ground. "Of those" means of those gods, gandhabbas, and so on. "For that purpose" refers to the purpose of becoming gods, gandhabbas, and so forth. "Cessation of birth" is the disappearance of birth, meaning the non-existence of birth.

"Cause", and so on are all synonyms for "condition". Indeed, a condition is called "cause" because it proceeds, acting for the sake of its own result. Because it deposits that result – as if saying, "Here, take it", it is called "origin". Because the result arises from it, and proceeds by depending on it, therefore, it is called "source" and also "condition". This method applies everywhere. Moreover, in "this birth", "this" is an indeclinable. Its meaning in all instances should be understood according to the gender. Here, however, "this birth" is its meaning. Indeed, birth is a condition for decay-and-death by way of support.

99. In the case of existence – the limitation of place is made with "anything." Here, the sensual realm should be understood as extending down to the Avīci hell, and up to include the Paranimmita-vasavatti gods. This method applies to rebirth existence. Here, however, it is applicable to action-existence (kamma-bhava). Indeed, that is a condition for birth by way of support. In the case of clinging and so on, the limitation of place should be understood as made with "anything".

100. Regarding the absence of a condition of clinging, sense-desire clinging is a condition for the three action-existences and for the three rebirth-existences, and so forth, for the others. Thus, twenty-four existences should be understood from the condition of clinging. Here, twelve action-existences are obtained by way of non-reciprocity. Their clingings are conditions by way of co-nascence and by way of support.

101. Craving for forms means craving with forms as object. This method applies to craving for sounds, and so forth. This craving is a condition for clinging by way of co-nascence and by way of support.

102. This is the condition for craving, that is feeling; here, resultant feeling is a condition for craving by way of support, and others in other ways.

103. Having thus far shown the former craving which is the root of the round, now, to show the subsequent craving with nine terms – as if striking the back of a teaching, or grabbing it by the hair, and making it cry out, pulling it from the path – he speaks, "Thus, indeed, Ānanda, conditioned by feeling is craving" and so forth. Therein, "craving" means two cravings: the craving of seeking and the craving for what is sought. That by which one follows false paths and wrong tracks, and seeks and searches for enjoyments, is called the craving of seeking. That craving for enjoyments that have been sought, searched for, and obtained, this is called the craving for what is sought. Both are synonymous with subsequent craving. Therefore, this twofold craving is conditioned by feeling. "Searching" refers to the search for objects like forms, etc. It is present when there is craving. "Acquisition" is the acquisition of objects like forms, etc. It is present when there is searching. "Decision" is of four kinds by way of discernment, craving, view, and thought. Therein, "Know the decision of pleasure, and having known the decision of pleasure, pursue pleasure inwardly" (Majjhima Nikāya 3.323) this is decision by discernment. "Decision means two decisions – decision of craving and decision of view" (Mahānidāna 102). Thus, the eight hundred thoughts that have arisen are decision of craving. The sixty-two views are decision of view. "Desire, O Sakka, is rooted in thought" (Dīgha Nikāya 2.358) in this discourse, "decision" here refers to thought. Having obtained the acquisition, one decides by thought what is pleasant and unpleasant, beautiful and unbeautiful – "This much will be for the sake of form objects, this much for sound objects, etc., this much will be mine, this much for another, this much I will consume, this much I will store." Therefore, it is said, "Conditioned by acquisition is decision".

Covetousness and passion means that in an object conceived by unskillful thought, weak desire and strong desire arise; indeed, this is craving. "Desire" is a designation for weak desire. "Attachment" means firm establishment in 'I' and 'mine'. "Appropriation" means taking possession by way of craving and view. "Miserliness" is the inability to share with others. Therefore, the ancients explain it in this way, "It is called miserliness because it arises as 'May this wonder be mine alone; may no one else have this wonder'". "Protection" is careful guarding by way of double doors, treasure chests, concealment, etc. "Cause" is a name for reason. "On account of protection" is a neuter compound, meaning "for the cause of protection". "Taking up of clubs" in the sense of "taking up of clubs", and so on, means taking up a club to ward off others. "Taking up of weapons" means taking up a single-edged weapon, and so forth. "Quarrel" means a quarrel of body or a quarrel of speech. The former, the former is disagreement and strife. The latter, the latter is dispute. "You, you" means disrespectful address.

112. Now, to show that subsequent craving even by way of the reverse method, he turned the teaching around, beginning, "On account of protection." Therein, "craving for sense-desires" means the craving for forms, etc., that has arisen by way of the five strands of sense-desire. "Craving for existence" is the desire accompanied by the eternalist view. "Craving for non-existence" is the desire accompanied by the annihilationist view. "These two states" means these two states – the craving that is the root of the round and the subsequent craving. "By two" means that although they have become one by way of the characteristic of craving, they merge into one in feeling by two portions, by way of the root of the round and the subsequent, meaning that they have one condition, by the condition of feeling. Indeed, there are three kinds of merging: merging by convergence, merging by co-nascence, and merging by condition. Therein, "Then all those become a merging of sense-desires" this is called merging by convergence. "These states, friend, are rooted in desire, originate in contact, merge in feeling" (Aṅguttara Nikāya 8.83) this is called merging by co-nascence. "By two, they merge into one in feeling" this should be understood as merging by condition.

113. All, such as contact through the eye, are resultant contacts indeed. Of these, excluding the four supramundane resultant contacts, there remain thirty-two contacts. But regarding, ‘That is contact’, contact here is the condition for feeling in various ways. 114. In the passages starting, ‘By whatever characteristics, Ānanda’, ‘characteristics’ are called the dissimilar natures of feeling, and so on, from one another. When those are properly displayed they convey their respective meanings that are hidden, and so they are ‘indicators.’ Because they are the causes of recognition of this and that, they are ‘signs.’ Because they may be designated in various ways, they are ‘designations.’ Therefore, the meaning here is: ‘Ānanda, by whatever characteristics… and so on… by whatever designations there is the denotation of the name-group, of the totality of name, that is when, due to the characteristics of feeling, the indicators of feeling, the signs of feeling, there is the designation ‘feeling’; when due to the characteristics of perception, the indicators of perception, the signs of perception, there is the designation ‘perception’; when, due to the characteristics of volitional formations, the indicators of volitional formations, the signs of volitional formations, there is the designation ‘volitional formations’; when, due to the characteristics of consciousness, the indicators of consciousness, the signs of consciousness, there is the designation ‘consciousness’ – there is the denotation of the name-group as ‘this is the name-group’. If these characteristics and so on, the causes for the denotation of the name-group – feeling and the rest – were not present, pray, would designation-contact be discerned in the materiality-group? That is to say, this consciousness-contact, which is synonymous with designation-contact, arises at the mind-door, having taken the four aggregates as its object, pray, would that be discerned in the materiality-group, would it arise by repeatedly taking the five sense-bases as its object?’ Then the Venerable Ānanda, not accepting the arising of that from the materiality-group, just like the arising of a ripe mango from an *Amba* tree when there is no mango tree, said: ‘Certainly not, venerable sir.’ In the second question, the meaning of the characteristics and so on should be understood as due to the characteristics of materiality, the indicators of materiality, the signs of materiality, and by way of the designation ‘materiality.’ ‘Impact-contact’ is contact that arises having taken the materiality aggregate, which is subject to impact, as object. Here also, the elder, not accepting the arising of that from the name-group, like the arising of a ripe mango from a mango tree when there is no *Amba* tree, said: ‘Certainly not, venerable sir.’ The third question is asked taking both [name and materiality] together. There, the elder, not accepting the arising of both contacts when name and materiality are absent, like the arising of ripe mangos and *Jambu* fruit in the sky, said: ‘Certainly not, venerable sir.’ Having shown in this way the respective conditions of the two contacts separately, in order to show now the conditionality of both of them in general as name-and-materiality, he commenced the fourth question: ‘By whatever characteristics, Ānanda’. ‘That is name-and-materiality’ [means] that this is name-and-materiality, that this is name-and-materiality at the six doors, this alone is the cause, this alone is the condition. For at the eye-door and so on, the eye and so on, as well as the visible-data and so on, are materiality; the associated aggregates are name; thus, even that five-fold contact is contact with name-and-materiality as condition. Even at the mind-door, the heart-base and whatever materiality is the object, this is materiality. The associated states and whatever immateriality is the object, this is immateriality, name. Thus, consciousness-contact, too, should be understood as contact with name-and-materiality as condition. But name-and-materiality is its condition in various ways. 115. ‘It would not descend’ means it would not continue by way of rebirth, as though it had entered and then continued. ‘It would not develop’ means if there were no rebirth-consciousness, pray, would mere residual name-and-materiality accumulate and combine into a mixed state as the embryo and so on within the mother’s womb? ‘Having descended, it would depart’ means, having descended by way of rebirth, it would depart by way of decease, meaning it would cease. But its cessation does not occur through the cessation of that very [rebirth] consciousness, nor through the cessation of the second and third [consciousnesses] after that. For, together with the rebirth-consciousness, thirty materiality produced by *kamma* arise. But, while they are still present, sixteen life-continuum consciousnesses arise and cease. In the interim between these, there is no danger either to the child who has taken rebirth, or to its mother. For this is called the 'without-interval' [state]. But if the materiality that has arisen together with the rebirth-consciousness is able to provide the condition for the seventeenth life-continuum consciousness, continuity proceeds, the succession is bound. But if it is not able, continuity does not proceed, the succession is not bound, it is called departing. With reference to that, it is said: ‘Having descended, it would depart.’ ‘For this state of being’ means for this state of existence, that is, for the state of the fully complete five aggregates. ‘While still a child’ means while still immature and a child. ‘It would be cut off’ means it would be interrupted. ‘Growth, development, and expansion’: pray, would the mere name-and-materiality, when consciousness is cut off, proceed to growth by way of the first stage of life, to development by way of the middle stage of life, to expansion by way of the final stage of life? That is to say, would it proceed to growth, development, and expansion by reaching ten years, twenty years, a hundred years, or a thousand years? ‘Therefore, Ānanda’: because at the time of taking rebirth in the mother’s womb, or residing in the womb, or emerging from the womb, or in the course of life at the age of ten years, and so on, consciousness alone is its condition, therefore this alone is the cause, this the condition, of name-and-materiality, that is consciousness. Just as a king, while restraining his retinue, might say: ‘You are the viceroy, you are the general – by whom has it been done? Surely it has been done by me. For if, while I was not acting, you were to become a viceroy or a general by your own righteousness, we would know your power’; in the same way, consciousness is the condition of name-and-materiality. In essence, name-and-materiality speaks, as it were, thus: ‘You are name, you are materiality, you are name-and-materiality – by whom has it been done? Surely it has been done by me. For if, while I was not preceding you and taking rebirth in the mother’s womb, you were to become name or materiality or name-and-materiality, we would know your power.’ But this consciousness is the condition of name-and-materiality in various ways. 116. ‘The arising of the source of suffering’ [means] the arising of the mass of suffering. ‘That is name-and-materiality’ means this is name-and-materiality, this alone is the cause, this the condition. Just as the king’s men, while restraining the king, might say: ‘You are the king – by whom has it been made? Surely it has been made by me. For if, while I was not standing in the position of viceroy, or in the position of general, you alone were to become king, we would see your kingship’; in the same way, name-and-materiality also, in essence, speaks, as it were, to consciousness thus: ‘You are rebirth-consciousness – by whom has it been made? Surely it has been made by us. For if, without relying on the three aggregates and the heart-base, you were to become rebirth-consciousness, we would see your state of rebirth-consciousness.’ And this name-and-materiality is the condition of consciousness in various ways. ‘Thus far only’: when consciousness is the condition of name-and-materiality, and when name-and-materiality is the condition of consciousness, when both are proceeding as mutually conditioning each other, to this extent only might one be born… and so on… or reappear, birth and so on would be discerned, or there would be further decease and rebirth. ‘The way of designation’ means the path of convention that proceeds merely with reference to the word, without seeing the meaning of such terms as ‘Sirivaḍḍhaka,’ ‘Dhanavaḍḍhaka.’ ‘The way of terminology’ means the path of convention that proceeds by way of stating the cause of such terms as ‘He is wise (sato), because he is mindful,’ ‘He is discerning (sampajāno), because he comprehends.’ ‘The way of denotation’ means the path of convention that proceeds by way of conveying in various ways such terms as ‘He is learned, intelligent, wise, clever, capable of refuting others’ arguments.’ Thus, by these three terms, only the aggregates that are the basis of designation and so on are explained. ‘The range of wisdom’ [means] what should be understood, what should be comprehended by wisdom. ‘The round turns’ means the round of rebirth turns. ‘For this state of being’ means this state of existence, this is a name for the five aggregates. ‘For the purpose of denotation’ means for the purpose of denoting name, that is, by ‘feeling, perception,’ and so on, for the purpose of denoting name, to this extent only the five aggregates are denoted. ‘That is name-and-materiality together with consciousness’ means that this name-and-materiality proceeds together with consciousness as mutually conditioning each other, that is what is meant by ‘to this extent’. This is the decisive word here. Description of the Definition of Self

117. Thus, the Blessed One—having shown the connection of the words, "This, Ānanda, is deep, and appears deep,"—now, in order to show the connection of the words, "become like a tangled skein," commenced the teaching beginning with "To what extent, Ānanda." There, in the statements, "either a material self, finite...," and so on, he who perceives an undeveloped kasiṇa-nimitta as self, declares a material, finite self. But, he who is skilled in various kasiṇas, declares that [self] sometimes as blue, sometimes as yellow. He who perceives a developed kasiṇa-nimitta as self, declares a material, infinite self. Or, he who—having extracted the undeveloped kasiṇa-nimitta, and either considering the space pervaded by the nimitta, or the four aggregates active therein, or merely consciousness among them, as self—declares an immaterial, finite self. He who—having extracted the developed nimitta, and either considering the space pervaded by the nimitta, or the four aggregates active therein, or merely consciousness among them, as self—declares an immaterial, infinite self. 118. "Therein, Ānanda": here, "therein" refers to these four speculative views. "Right now" means at this very moment, not later. This is said in the context of annihilationism. "Existing in that state" means existing in that state, or in the next world. This is said in the context of eternalism. "Or what is not so being," meaning, what is, in reality, not of that nature. "For the sake of being so" means, for the sake of being of that nature. "I shall contrive," means I shall accomplish. By this, he shows the dispute. For the annihilationist thinks: "Although the eternalist's self is not so, not of the nature of non-annihilation, I will contrive it for the sake of being so, for the sake of the nature of annihilation; and having exposed the eternalist view, I will make him embrace the annihilationist view." The eternalist, too, thinks: "Although the annihilationist's self is not so, not of the nature of non-eternity, I will contrive it for the sake of being so, for the sake of the nature of eternity; and having exposed the annihilationist view, I will make him embrace the eternalist view." "This being so," means, this being the case, he declares a material, finite self. "Material," indicates one who has attained the material kasiṇa. "The view of a finite self is inherent" means that this view, "The self is finite," is inherent, but it is not inherent like a creeper or a vine. It should be understood that it is inherent in the sense of not having been abandoned. "Thus it is fitting to say," means, it is proper to say that such a view is inherent in that person. This method applies everywhere. "Immaterial" here, however, the meaning should be understood as referring to one who has attained the immaterial kasiṇa, or is focused on the immaterial aggregates. Thus, the sixteen speculative views concerning self are shown: four for those who have attained, four for their disciples, four for logicians, and four for their disciples. The Explanation of Non-Designation of Self. 119. Having thus shown those who designate a self, now, in order to show those who do not designate a self, he says, "To what extent, Ānanda, and so on." But, who do not designate? Primarily, all the noble individuals do not designate. And those who are learned, those who have memorized the Three Piṭakas, Two Piṭakas, One Piṭaka, or at least, having carefully determined and learned even one Nikāya; those who are Dhamma-expounders, as well as those individuals engaged in insight; they surely do not designate. For these, in regard to the counterpart sign of the kasiṇa, there is only the knowledge of the counterpart sign of the kasiṇa. And in regard to the immaterial aggregates, there is only, "These are immaterial aggregates." The Explanation of Self-Contemplation. 121. Having thus shown those who do not designate, now, as for those who do designate, they designate because they contemplate based on wrong view, and that contemplation of theirs occurs due to not having abandoned the personality-belief with its twenty bases, therefore, in order to show that personality-belief with its twenty bases, he says again, "To what extent, Ānanda, and so on." There, "either feeling," by this is stated the personality-belief based on the aggregate of feeling. "My self is insentient," by this is shown that based on the aggregate of materiality. "My self feels, for my self is of the nature of feeling," by this is shown that based on the aggregates of perception, mental formations, and consciousness. For these three aggregates, being connected with feeling, feel. And of this, the nature of feeling is the inseparably connected nature. 122. Now, showing the fault therein, he says, "Therein, Ānanda," and so on. "Therein" means, in these three speculative views. "At whatever time, Ānanda," and so forth, is said to show the fault such as, for whosoever at any time contemplates any feeling as self, his own being sometimes exists, sometimes does not exist, and so on. 123. "Impermanent," and so on, owing to having come to be and then passing away, is impermanent. Because it is put together, gathered, and combined by various causes, it is conditioned. Because it arises solely due to correct causation, having arisen dependent on particular conditions, it is dependently originated. "Decay," and so on, are all synonyms for disintegration. For whatever disintegrates, that is also said to decay, to fade, to cease, and to stop; therefore, it is said, "subject to decay," and so on. "My," means disappeared, "disappeared" means, "My self has vanished, ceased." But does it happen to one person, in all three times, that "This is my self?" Will it not happen? For in one holding to a speculative view, there is no stability, like a peg fixed in a heap of chaff; like a forest monkey, he grasps one thing and lets go of another. "Mixed with impermanent pleasure and pain" specifically, one who contemplates particular feelings as self, contemplates impermanence, pleasure, and pain as the self; one who contemplates feeling as self, without specification, contemplates the self as mixed, subject to arising and passing away. For feeling is threefold and also subject to arising and passing away, and he contemplates that as self. Thus, his self becomes impermanent, and there is the arising of many feelings in a single moment. But he acknowledges that impermanent self; he does not acknowledge that there is the arising of many feelings in a single moment. Referring to this meaning, it is said, "Therefore, Ānanda, this is not fitting to contemplate: 'Feeling is my self.'" 124. "But where, friend," means, in the pure aggregate of materiality, there is absolutely no experience of feeling. "Could there be in that?" means, could there, in that feeling-absent state, like a palm fan or a winnowing basket, arise the conceit 'I am' in this manner?" "Therefore, Ānanda," means, because the pure aggregate of materiality does not stand up and say 'I am,' therefore, this also is not fitting. "Could there be in that, 'This I am, I am'?" means, could there be, among those feeling-natured things, even one of the three aggregates that should be spoken of as, 'This is I, I am'? Or, with the cessation of feelings, together with the cessation of feelings, in those three aggregates, could there arise, 'This I am, I am'?" Then, the Venerable Ānanda, not accepting that, as if it were the sharpness of a hare's horn, said, "No, venerable sir." Thus, what has been stated? The round of existence has been stated. For the Blessed One, while explaining the round of existence, sometimes did so with ignorance as the head, sometimes with craving as the head, sometimes with wrong view as the head. Therein, "Monks, the beginning point of ignorance is not discerned, such that it could be said: 'Before this, there was no ignorance; then it came to be.' Though this is so, monks, it is discerned: 'Conditioned by this, there is ignorance'" (A.N. X, 61)—thus is it explained with ignorance as the head. "Monks, the beginning point of craving for existence is not discerned, such that it could be said: 'Before this, there was no craving for existence; then it came to be.' Though this is so, monks, it is discerned: 'Conditioned by this, there is craving for existence'" (A.N. X, 62)—thus is it explained with craving as the head. "Monks, the beginning point of wrong view concerning existence is not discerned, such that it could be said: 'Before this, there was no wrong view concerning existence; then it came to be.' Though this is so, monks, it is discerned: 'Conditioned by this, there is wrong view concerning existence'"—thus is it explained with wrong view as the head. Here too, it is explained with wrong view as the head. For one holding to a speculative view, having taken pleasant and other feelings as self, due to the clinging of conceit and possessiveness, passing away from here and there in all existences, realms, destinies, stations of consciousness, and abodes of beings, arising there and there, like a ship tossed by the wind in the great ocean, constantly, repeatedly wanders; he is simply unable to raise his head from the round of existence. 126. Thus, the Blessed One, having explained the round of existence to one holding to a speculative view, who is deluded about the causal process, by this much of the way of the discourse; now, explaining the unravelling, he says, "But when, Ānanda, a monk," and so on.

The Blessed One, being skilled in teachings, began this discourse on liberation not by addressing those distracted by new works and such, but in reference to one who dwells in mindfulness, saying "he does not regard feeling as self" and so forth. For such a monk determines through contemplative knowledge that all phenomena - whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near - are impermanent, suffering, and non-self. Due to applying this contemplation to all phenomena, he does not regard feeling or anything else as self. Not regarding thus, he does not cling to anything in the world - he does not cling to any phenomena like form as "self" or "belonging to self" in the various worlds of aggregates and so forth.

Not clinging, he is not agitated - not clinging, he is not agitated by craving, views or conceit. Being unagitated - being free from agitation. He attains final Nibbana by himself - he attains final Nibbana through the extinction of defilements by himself. To show the occurrence of reviewing knowledge in one thus attained to Nibbana, it is said "Birth is ended" and so forth.

Thus that view - that view of the liberated arahant is such a view. There is also the reading "Thus is his view" - meaning this is the view of one who is thus liberated as an arahant. That is incorrect - that is not proper. Why? Because if that were so, it would mean "the arahant knows nothing," and it is not proper to say of an arahant liberated through such knowledge that "he knows nothing." Therefore at the end of all four methods he says "What is the reason for this?" and so forth.

Therein, "as far as designation goes" means whatever verbal expression consisting of designation exists. "As far as the path of designation" means whatever path of designation exists, whether aggregates, sense bases or elements. The same method applies throughout. "Range of wisdom" means the five aggregates that are to be comprehended by wisdom. "Having directly known that" means having directly known that. What has the Blessed One shown by this much? He has shown the connection like untangling a tangled thread.

Translation of Section on Seven Stations of Consciousness

127. Now the one who "does not designate" progressively becomes known as one liberated both ways. And the one who "does not regard" progressively becomes known as one liberated by wisdom. Therefore to show the conclusion and names of these two monks mentioned earlier, he said "There are, Ānanda, seven stations of consciousness" and so forth.

Therein "seven" refers to those mentioned in terms of rebirth-linking. The four mentioned in terms of objects in the Sangīti Sutta will be discussed later. "Station of consciousness" means where consciousness stands - this is a designation for the establishment of consciousness. "Two bases" means two dwelling places. For here "base" means dwelling place. Thus he will say "the base of non-percipient beings and the base of neither-perception-nor-non-perception." Why is all this included? For the purpose of encompassing the round of existence. For the round is not encompassed just through stations of consciousness or just through bases, but through states of existence, births, destinations and abodes of beings. Therefore all this is included.

Now explaining that meaning in sequence, he says "What are the seven?" and so forth. Therein "just as" is a particle showing comparison, meaning "like humans." For among the infinite world-systems, among infinite humans, no two are exactly alike in appearance and form. Even twins who may be similar in appearance and form somewhere still show differences in their looking, gazing, speaking, smiling, walking, standing and so forth. Therefore they are called "diverse in body." Their rebirth-consciousness may be triple-rooted, double-rooted or rootless, therefore they are called "diverse in perception." "Some devas" refers to the six sense-sphere devas. Among them, some have blue bodies, some yellow and other colors. Their perception is either double-rooted or triple-rooted, none are rootless. "Some beings in lower realms" refers to those freed from the four woeful states like Uttaramātā Yakkhinī, Piyaṅkaramātā, Phussamittā, Dhammaguttā and other petas with celestial mansions. Their bodies are diverse in being yellow, white, black, mixed complexion as well as thin, fat, short, tall. Like humans their perceptions may be triple-rooted, double-rooted or rootless. But they are not powerful like devas - they are powerless like poor humans, finding food and clothing difficult, afflicted by suffering. Some suffer in the dark fortnight and are happy in the bright fortnight. Being fallen from a collection of happiness, they are called "fallen beings." Among them, those who are triple-rooted can attain realization of the Dhamma. For example, the yakkhini Piyaṅkaramātā heard the Elder Anuruddha reciting Dhamma at dawn and said: "Make no sound Piyaṅkara, the monk is reciting verses of Dhamma; Having understood a verse of Dhamma, we might practice for our welfare; Let us restrain ourselves regarding living beings, let us not speak deliberate lies; Let us train ourselves in good conduct, perhaps we may be freed from the yakkha realm." Having thus instructed her son, she attained the fruit of stream-entry that day. Uttaramātā attained stream-entry just by hearing the Blessed One's Dhamma.

Brahmakāyika refers to Brahma's Assembly, Brahma's Ministers and Great Brahmas. "First-born" means they were all born through the first jhana. Among them, those in Brahma's Assembly were born through the lesser degree - their lifespan is one-third of an eon. Brahma's Ministers through the medium degree - their lifespan is half an eon and their bodies are more expansive. Great Brahmas through the superior degree - their lifespan is an eon and their bodies are extremely expansive. Thus they should be understood as diverse in body but unified in perception due to first jhana.

And just like them are beings in the four woeful states. In the hells, some have bodies one league in size, some half a league, some a league - Devadatta's became one hundred leagues. Among animals too some are small, some large. Among petas some are sixty cubits tall, some seventy, some eighty, some are beautiful, some ugly. Similarly with the dark asuras. Here there are also long-backed petas who are even sixty leagues in size. But the perception of all is rootless resultant of unwholesome kamma. Thus beings in woeful states are also counted as diverse in body but unified in perception.

Ābhassara means their bodily radiance flows and radiates like flames breaking off from a torch. Among them, those born having developed the second and third jhanas to a lesser degree in the fivefold system are called "minor radiance" - their lifespan is two eons. Those born having developed them to a medium degree are called "infinite radiance" - their lifespan is four eons. Those born having developed them to a superior degree are called "radiant" - their lifespan is eight eons. Here all of them are included based on the highest limit. All their bodies have the same radiance, but their perceptions differ as either with applied thought only or without applied and sustained thought.

Subhakiṇha means suffused with beauty, pervaded with beauty - completely filled with the beauty of their bodily radiance and complexion. Their radiance does not break off and flow like the Ābhassaras. In the fivefold system, they are born as Limited Beauty, Immeasurable Beauty and Pervasive Beauty with lifespans of sixteen, thirty-two and sixty-four eons respectively based on developing the fourth jhana to lesser, medium and superior degrees. Thus they should all be understood as unified in body and unified in perception due to fourth jhana. The Vehapphala devas also belong to the fourth station of consciousness. The non-percipient beings, lacking consciousness, are not included here but are included among the abodes of beings.

Those in the Pure Abodes, situated in the sphere of those who have turned away (from rebirth), are not present at all times; they do not arise in worlds devoid of Buddhas, even for a hundred thousand eons or for immeasurable time. They arise only when Buddhas have arisen within sixteen thousand eons; they are like the place of the assembly of the factors for the Blessed One when he set in motion the Wheel of Dhamma. Therefore, they do not partake of a station of consciousness or a realm of beings. The great elder Sīva, however, says that by means of this sutta —"Now, Sariputta, there is no readily found realm of beings that I have not formerly dwelt in during this long period, except for the devas of the Pure Abodes'" (M.I.160)—the Pure Abodes are also part of the fourth station of consciousness and the fourth realm of beings. This, because it cannot be refuted, is accepted following the sutta.

The meaning of "with the complete surmounting of perceptions of form" and so forth has been stated in the Visuddhimagga. As for the base of neither-perception-nor-non-perception, just as with perception, so too consciousness is so subtle as to be neither consciousness nor non-consciousness. Therefore, it is not mentioned in the stations of consciousness but in the sense bases.

128."Therein": in those stations of consciousness. "And he understands it": he understands that station of consciousness. And he understands the origin of it, in the manner of "with the arising of ignorance, there is the arising of form" (Paṭi.M.I.49) and so forth. And he understands the passing away of it, in the manner of "with the cessation of ignorance, there is the cessation of form" and so forth. "Delight" means, whatever happiness and joy arise dependent on form… and… whatever happiness and joy arise dependent on consciousness, this is the delight of consciousness; thus, he understands the delight of it. "Danger" means, whatever form…and… whatever consciousness is impermanent, suffering, subject to change, this is the danger of consciousness; thus, he understands the danger of it. "Escape" means, whatever in form… and… whatever in consciousness is the removal of desire and lust, the abandoning of desire and lust, this is the escape from consciousness (S.II.26); thus, he understands the escape from it. "Is it fitting for him": is it fitting for that bhikkhu to grasp that station of consciousness through craving, conceit, or views, as 'I' or 'mine', or to delight in it? In this way, it should be understood everywhere. But where there is no form, there the origination should be connected in terms of the four aggregates, and where there is no consciousness, in terms of one aggregate. Here, this expression should be applied: "with the arising of nutriment, with the cessation of nutriment".

"When, Ānanda, a bhikkhu": when, Ānanda, a bhikkhu. "Liberated without clinging": liberated having not grasped with the four clingings. "Liberated by wisdom": liberated by wisdom. It means, liberated having made the inactivity of both the mental body and the physical body merely through the power of wisdom, without having realized the eight liberations. He is of five kinds: the dry-visioned one, and the one who attains arahantship having dwelled in any one of the first jhānas etc. And this has been said: “And which person is liberated by wisdom? Here, a certain person does not dwell having contacted with the body the eight liberations, but having seen with wisdom, his āsavas are destroyed; this person is called liberated by wisdom.” (Pu.P.15)

Description of the Eight Liberations

129. Having thus shown both the conclusion and the name of one bhikkhu, in order to show that of the other, he said, "There are these eight..." and so forth. Therein, "liberation": in what sense is it liberation? In the sense of being released. And what is this sense of being released? The sense of being well released from opposing states, and the sense of being well released in the object through the power of non-attachment, like a child's sleeping with limbs relaxed on its father's lap, meaning that it proceeds in the object without attachment due to the absence of restraint. This meaning, however, is not found in the final liberation, but in all of the preceding ones.

In "One with form sees forms," "form" is the form-jhāna produced within, based on blue kasina, etc., among the hair of the head, etc., in the sense of a blue kasina, etc.; "one with form" (rūpī) is one who possesses that. "He sees external forms": he sees external forms also, such as blue kasinas, etc., with the eye of jhāna. With this are shown the four form-sphere jhānas of a person who has produced jhāna in kasinas based on internal and external objects. "Internally with perception of non-form": internally, not a perceiver of form, meaning one who has not produced form-sphere jhānas in his own hair of the head, etc. With this are shown the form-sphere jhānas of a person who, having performed the preliminary work externally, has produced jhānas externally.

With "he is intent only upon the beautiful," jhānas in color kasinas, such as the thoroughly purified blue, etc., are shown. Therein, although there is no attention to "beautiful" internally in the limited, one who dwells having taken as object a purified, beautiful kasina is said to be intent only upon the beautiful because he attains speakability, therefore the teaching is made in this way. But in the Paṭisambhidāmagga, it is said: "How is he intent only upon the beautiful? Here, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness… and… because of the development of loving-kindness, beings are not repulsive. He dwells pervading one direction with a mind accompanied by compassion, with a mind accompanied by sympathetic joy, with a mind accompanied by equanimity… and… because of the development of equanimity, beings are not repulsive. Thus, he is intent only upon the beautiful." (Paṭi.M.1.212)

What should be said regarding "With the complete surmounting of perceptions of form" and so on, has all been stated in the Visuddhimagga. "This is the eighth liberation": this, because of the complete purification of the four aggregates, being liberated, is called the eighth, the highest liberation.

130."Forward": from the beginning up to the end. "Backward": from the end up to the beginning. "Forward and backward": this is said in reference to the movement from here to there and there to here, due to the great proficiency in the attainments and because of their position. "Wherever he wishes": showing the occasion; in whatever occasion he wishes. "Whatever he wishes": showing the attainment; whatever attainment he wishes. "For as long as he wishes": showing the determination of the duration; for as long a duration as he wishes. "He attains": he enters that attainment. "He emerges": he stands having emerged from that. "Liberated in both ways": liberated in two ways: liberated from the physical body by the immaterial attainment, and liberated from the mental body by the Path. And this has been said: "Just as a flame, struck by a gust of wind, (Upasīva, said the Blessed One) Goes out and cannot be reckoned; So too, the sage, liberated from the mental body, Goes out and cannot be reckoned." (Su.Ni.1080)

This one who is liberated in both ways is of five kinds: the one who has attained arahantship having emerged from any one of the base of infinite space, etc., and the one who, having become a non-returner, attains arahantship having emerged from cessation. But some say: "Because the fourth form-sphere jhāna is also possessed of two factors, accompanied by equanimity, and the immaterial-sphere jhānas are also the same. Therefore, one who attains arahantship having emerged from the fourth form-sphere jhāna is also liberated in both ways."

This question about one liberated in both ways, having first arisen in the Lohapāsāda, was settled a long time later, with reference to the explanation of the elder Tipiṭaka Cūḷasumana. It is said that in the Girivihāra, the resident pupil of the elder, having heard that question from the mouth of an alms-food recipient, said: "Friend, no one before has heard this in the lower Lohapāsāda when our teacher was explaining the Dhamma." "But, venerable sir, did the elder not say?" "Although the fourth form-sphere jhāna is possessed of two factors, accompanied by equanimity, it overcomes the defilements, but these defilements continue to arise in the vicinity, in a place of sprouting. For these defilements arise, in the five-constituent existence, dependent on an object, any one of the blue, etc., and the form-sphere jhāna does not transcend that object. Therefore, only one who, having entirely removed form, overcomes the defilements by means of the immaterial jhānas and attains arahantship is liberated in both ways; this, friend, the elder said. And having said this, he cited this sutta: “And which person is liberated in both ways? Here, a certain person dwells having contacted with the body the eight liberations, and having seen with wisdom, his āsavas are destroyed; this person is called liberated in both ways.” (Pu.P.24) "And than this liberation in both ways, Ānanda": Ānanda, than this liberation in both ways. All the rest is evident everywhere. Thus concludes the explanation of the Mahānidāna Sutta in the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya.