• Dīgha Nikāya
• Mahāvagga
• Mahānidāna Sutta

15. Khotbah Panjang Tentang Asal-Mula

Demikianlah Yang Kudengar. Pada suatu ketika Sang Bhagavā sedang menetap di tengah-tengah penduduk Kuru. Terdapat sebuah pemukiman pasar yang bernama Kammāsadhamma. Dan Yang Mulia Ānanda mendatangi Sang Bhagavā, memberi hormat, duduk di satu sisi, dan berkata: “Sungguh indah, Bhagavā, sungguh menakjubkan betapa dalamnya asal-mula yang bergantungan ini, dan betapa dalamnya ia terlihat! Namun bagiku terlihat sejernih-jernihnya!”

‘Jangan berkata begitu, Ānanda, jangan berkata begitu! Asal-mula yang bergantungan ini dalam dan terlihat dalam. Tanpa memahami, tanpa menembus ajaran ini maka generasi ini bagaikan segumpal benang kusut, tertutup oleh tanaman hama, kusut bagaikan rumput kasar, tidak mampu melewati alam sengsara, alam menderita, kehancuran dan lingkaran kelahiran-dan-kematian.

‘Jika, Ānanda, engkau ditanya: “Apakah penuaan-dan-kematian memiliki kondisi untuk keberadaannya?” Engkau harus menjawab; “Ya.” Jika ditanya: “Apakah yang mengkondisikan penuaan-dan-kematian?” Engkau harus menjawab: “penuaan-dan-kematian dikondisikan oleh kelahiran.” … “Apakah yang mengkondisikan kelahiran?” … “Penjelmaan mengkondisikan kelahiran.” … “Kemelekatan mengkondisikan penjelmaan.” … “Ketagihan mengkondisikan kemelekatan.” “Perasaan mengkondisikan ketagihan.” … “Kontak mengkondisikan perasaan.” “Batin-dan-jasmani mengkondisikan kontak.” … “Kesadaran mengkondisikan batin-dan-jasmani.” … Jika ditanya: “Apakah kesadaran memiliki kondisi atas keberadaannya?” Engkau harus menjawab: “Ya.” Jika ditanya: “Apakah yang mengkondisikan kesadaran?” Engkau harus menjawab: “Batin-dan-jasmani mengkondisikan kesadaran.”

‘Demikianlah Ānanda, batin-dan-jasmani mengkondisikan kesadaran dan kesadaran mengkondisikan batin-dan-jasmani, batin-dan-jasmani mengkondisikan kontak, kontak mengkondisikan perasaan, perasaan mengkondisikan ketagihan, ketagihan mengkondisikan kemelekatan, kemelekatan mengkondisikan penjelmaan, penjelmaan mengkondisikan kelahiran, kelahiran mengkondisikan penuaan-dan-kematian, dukacita, ratapan, kesakitan, kesedihan dan kesusahan. Demikianlah keseluruhan kumpulan penderitaan ini terjadi.

‘Aku mengatakan: “Kelahiran mengkondisikan penuaan-dan-kematian”, dan ini adalah cara untuk memahaminya. Jika, Ānanda, tidak ada kelahiran sama sekali, di manapun, siapa pun, manusia atau bukan manusia: dewa, gandhabba …, yakkha …, hantu …, manusia …, binatang berkaki empat …, burung-burung …, reptil, jika tidak ada kelahiran sama sekali dari semua makhluk ini, maka, dengan tidak adanya kelahiran, lenyapnya kelahiran, dapatkah penuaan-dan-kematian muncul?’ ‘Tidak, Bhagavā.’ ‘Oleh karena itu Ānanda, ini adalah akar, penyebab, asal-mula, kondisi bagi penuaan-dan-kematian—yaitu kelahiran.

‘Aku mengatakan: “Penjelmaan mengkondisikan kelahiran.” … Jika sama sekali tidak ada penjelmaan di alam kenikmatan-indria, di alam berbentuk atau di alam tanpa bentuk … dapatkah kelahiran muncul?’

‘Tidak, Bhagavā.’ ‘Oleh karena itu ini adalah kondisi bagi kelahiran—yaitu penjelmaan.

‘“Kemelekatan mengkondisikan penjelmaan.” … Jika sama sekali tidak ada kemelekatan: kemelekatan terhadap indria-indria , kemelekatan terhadap pandangan-pandangan, kemelekatan terhadap upacara dan ritual, terhadap kepercayaan akan diri … dapatkah penjelmaan muncul?

‘“Ketagihan mengkondisikan kemelekatan.” … Jika sama sekali tidak ada ketagihan: terhadap pemandangan-pemandangan, suara-suara, bau-bauan, rasa-rasa kecapan, objek-objek sentuhan, objek-objek pikiran … dapatkah kemelekatan muncul?

‘“Perasaan mengkondisikan ketagihan.” … Jika sama sekali tidak ada perasaan: perasaan yang muncul dari kontak-mata, kontak-telinga, kontak-hidung, kontak-lidah, kontak-badan, kontak-pikiran—dengan tidak adanya semua perasaan, dengan lenyapnya perasaan, dapatkah ketagihan muncul?

‘Tidak, Bhagavā.’ ‘Oleh karena itu, Ānanda, ini adalah akar, penyebab, asal-mula, kondisi bagi ketagihan—yaitu perasaan.

‘Dan demikianlah, Ānanda, perasaan mengkondisikan ketagihan, ketagihan mengkondisikan pencarian, pencarian mengkondisikan perolehan, perolehan mengkondisikan pengambilan-keputusan, pengambilan-keputusan mengkondisikan nafsu-keinginan, nafsu-keinginan mengkondisikan keterikatan, keterikatan mengkondisikan peruntukan, peruntukan mengkondisikan ketamakan, ketamakan mengkondisikan penjagaan kepemilikan, dan karena penjagaan kepemilikan maka muncullah pengambilan tongkat dan pedang, pertengkaran, perselisihan, perdebatan, percekcokan, caci-maki, kebohongan dan kejahatan tidak terampil lainnya.

‘Aku mengatakan: “Semua kondisi buruk yang tidak terampil ini muncul karena penjagaan kepemilikan.” Karena jika sama sekali tidak ada penjagaan kepemilikan … apakah ada mengambil tongkat atau pedang …?’ ‘Tidak, Bhagavā.’ ‘Oleh karena itu, Ānanda, menjaga kepemilikan adalah akar, penyebab, asal-mula, kondisi bagi semua kondisi buruk yang tidak terampil.

‘Aku mengatakan: “Ketamakan mengkondisikan penjagaan kepemilikan …”

‘“Peruntukan mengkondisikan keserakahan, … keterikatan mengkondisikan peruntukan, … nafsu-keinginan mengkondisikan keterikatan, … pengambilan-keputusan mengkondisikan nafsu-keinginan, … perolehan mengkondisikan pengambilan-keputusan, … pencarian mengkondisikan perolehan …”

‘Aku mengatakan: “Ketagihan mengkondisikan pencarian.” … Jika tidak ada ketagihan … Apakah akan ada pencarian?’ ‘Tidak, Bhagavā.’ ‘Oleh karena itu, Ānanda, ketagihan adalah akar, penyebab, asal-mula, kondisi bagi semua pencarian. Demikianlah kedua hal ini bergabung menjadi satu di dalam perasaan.

‘Aku mengatakan: “Kontak mengkondisikan perasaan.” … Oleh karena itu kontak adalah akar, penyebab, asal-mula, kondisi bagi perasaan.

‘“Batin-dan-jasmani mengkondisikan kontak.” Dengan sifat-sifat, ciri-ciri, tanda-tanda atau indikasi apapun faktor-batin terbentuk, akankah, dengan tidak adanya sifat-sifat … demikian yang berhubungan dengan faktor-batin, muncul genggaman pada gagasan faktor-jasmani?’ ‘Tidak, Bhagavā.’

‘Atau dengan tidak adanya sifat-sifat demikian yang berhubungan dengan faktor-jasmani, akankah muncul genggaman pada reaksi sensor pada faktor batin?’ ‘Tidak, Bhagavā.’

‘Dengan sifat-sifat apapun faktor-batin dan faktor-jasmani terbentuk—dengan tidak adanya sifat-sifat tersebut, adakah manifestasi dari genggaman pada gagasan, atau pada reaksi sensor?’ ‘Tidak, Bhagavā.’

‘Dengan sifat-sifat, ciri-ciri, tanda-tanda atau indikasi apapun faktor-batin terbentuk, dengan tidak adanya sifat-sifat tersebut, adakah kontak apapun yang terjadi?’ ‘Tidak, Bhagavā.’

‘Maka, Ānanda, batin-dan-jasmani ini adalah akar, penyebab, asal-mula, kondisi bagi semua kontak.

‘Aku mengatakan: “Kesadaran mengkondisikan batin-dan-jasmani.” … Jika kesadaran tidak masuk ke dalam rahim ibu, akankah batin-dan-jasmani berkembang di sana?’ ‘Tidak, Bhagavā.’

‘Atau jika kesadaran, setelah memasuki rahim ibu, kemudian dibelokkan, akankah batin-dan-jasmani itu dilahirkan dalam kehidupan ini?’ ‘Tidak Bhagavā.’ ‘Dan jika kesadaran dari makhluk muda tersebut, laki-laki atau perempuan, dipotong, akankah batin-dan-jasmani tumbuh, berkembang dan dewasa?’ ‘Tidak, Bhagavā.’ ‘Oleh karena itu Ānanda, kesadaran ini adalah akar, penyebab, asal-mula, kondisi bagi batin-dan-jasmani.

‘Aku mengatakan: “Batin-dan-jasmani mengkondisikan kesadaran.” … Jika kesadaran tidak menemukan tempat bersandar dalam batin-dan-jasmani, akankah selanjutnya ada kelahiran, kematian dan penderitaan?’ ‘Tidak, Bhagavā.’ ‘Oleh karena itu, Ānanda, batin-dan-jasmani ini adalah akar, penyebab, asal-mula, kondisi bagi kesadaran. Sejauh itulah, Ānanda, kita dapat menelusuri kelahiran dan kerusakan, kematian dan kejatuhan ke alam-alam lain dan terlahir kembali, sedemikian jauhlah jalan penyebutan, konsep, sedemikian jauhlah, bidang pemahaman, sedemikian jauhlah lingkaran berputar sejauh yang bisa dilihat dalam kehidupan ini, yaitu batin-dan-jasmani bersama dengan kesadaran.

‘Dalam cara bagaimanakah, Ānanda, orang-orang menjelaskan sifat dari diri? Beberapa menyatakan diri sebagai bermateri dan terbatas, mengatakan: “Diriku adalah bermateri dan terbatas; beberapa menyatakannya sebagai bermateri dan tidak terbatas …; beberapa menyatakannya sebagai tanpa materi dan terbatas …; beberapa menyatakannya sebagai tanpa materi dan tidak terbatas, dengan mengatakan: “Diriku adalah tanpa materi dan tidak terbatas.”

‘Siapa pun yang menyatakan diri sebagai bermateri dan terbatas, menganggapnya sebagai demikian saat ini, atau di alam berikutnya, berpikir: “Meskipun tidak demikian saat ini, aku akan mendapatkannya di sana.” Karena itu, itulah yang perlu dikatakan mengenai pandangan bahwa diri adalah bermateri dan terbatas, dan hal yang sama berlaku untuk teori-teori lainnya. Demikianlah, Ānanda, bagi mereka yang mengajukan penjelasan tentang diri.

‘Bagaimanakah dengan mereka yang tidak menjelaskan sifat dari diri? … (seperti paragraf 23–24 tetapi kebalikannya.)

‘Dengan cara bagaimanakah, Ānanda, orang-orang menganggap diri? Mereka menyamakannya dengan perasaan: “Perasaan adalah diriku”, atau: “Perasaan bukanlah diriku, diriku tidak perseptif”, atau: “Perasaan bukanlah diriku, tetapi diriku bukan tidak perseptif, ini adalah suatu sifat yang hanya dapat dirasakan.”

Sekarang, Ānanda, seorang yang mengatakan: “Perasaan adalah diriku” harus diberitahu: “Ada tiga jenis perasaan, teman: menyenangkan, menyakitkan, dan netral. Yang manakah di antara ketiga itu yang engkau anggap dirimu?” Ketika perasaan menyenangkan dirasakan, perasaan menyakitkan atau netral tidak dirasakan, tetapi hanya perasaan menyenangkan. Ketika perasaan menyakitkan dirasakan, tidak ada perasaan menyenangkan atau netral yang dirasakan. Dan ketika perasaan netral dirasakan, tidak ada perasaan menyenangkan atau menyakitkan dirasakan, melainkan hanya perasaan netral.

‘Perasaan menyenangkan adalah tidak kekal, terkondisi, muncul-bergantungan, mengalami kerusakan, mengalami pelenyapan, memudar, padam—dan demikian pula perasaan menyakitkan dan perasaan netral. Maka siapapun yang, ketika mengalami suatu perasaan menyenangkan, berpikir: “Ini adalah diriku”, akan, saat lenyapnya perasaan menyenangkan itu, berpikir: “Diriku telah lenyap!” dan demikian pula dengan perasaan menyakitkan dan perasaan netral. Karena itu siapapun yang berpikir: “Perasaan adalah diriku” merenungkan sesuatu dalam kehidupan ini yang tidak kekal, campuran antara kebahagiaan dan ketidak-bahagiaan, tunduk padakemunculan dan pelenyapan. Oleh karena itu tidaklah tepat mempertahankan: “Perasaan adalah diriku.”

‘Tetapi siapa pun yang mengatakan: “Perasaan bukanlah diriku, diriku tidak perseptif”, harus ditanya: “Jika, teman, tidak ada perasaan sama sekali yang dialami, akankah ada pikiran: ‘Aku’?” [dan ia akan menjawab:] “Tidak, Bhagavā” Oleh karena itu tidaklah tepat mempertahankan: “Perasaan bukanlah diriku, diriku tidak perseptif.”

‘Dan siapapun yang mengatakan: “Perasaan bukanlah diriku, tetapi diriku bukan tidak perseptif, ini adalah suatu sifat yang hanya dapat dirasakan” harus ditanya: “Baiklah, teman, jika semua perasaan lenyap, akankah ada pikiran: ‘Aku adalah ini?’” [dan ia akan menjawab:] “Tidak, Bhagavā” Oleh karena itu tidaklah tepat mempertahankan: “Perasaan bukanlah diriku, tetapi diriku bukan tidak perseptif, ini adalah suatu sifat yang hanya dapat dirasakan.”

‘Sejak saat, Ānanda, ketika seorang bhikkhu tidak lagi menganggap perasaan sebagai diri, atau diri yang tidak perseptif, atau sebagai yang perseptifdan sebagaisifat yang hanya bisa dirasakan, dengan tidak menganggap demikian, ia tidak melekat pada apapun di dunia ini; karena tidak melekat, ia tidak bergairah oleh apapun juga, dan karenatidak bergairah ia memperoleh pembebasan diri, dan ia mengetahui: “Kelahiran telah selesai, kehidupan suci telah dijalani, telah dilakukan apa yang harus dilakukan, tidak ada apa-apa lagi di sini.”

‘Dan jika seseorang berkata kepada bhikkhu yang pikirannya terbebaskan demikian: “Tathāgata ada setelah kematian”, itu akan [terlihat olehnya sebagai] suatu pendapat salah dan tidak tepat, demikian pula: “Tathāgata tidak ada setelah kematian …, ada dan tidak ada …, bukan ada dan juga bukan tidak ada setelah kematian.” Mengapa demikian? Sejauh, Ānanda, penyebutan dan rentang penyebutan, sejauh bahasa dan rentang bahasa, sejauh konsep dan rentang konsep, sejauh pemahaman dan rentang pemahaman, sejauh yang dicapai dan diputar oleh lingkaran—bhikkhu itu terbebaskan dari semuanya melalui pengetahuan-super, dan berpendapat bahwa bhikkhu yang terbebaskan demikian itu tidak mengetahui dan tidak melihat adalah pandangan salah dan tidak benar.

‘Ānanda, ada tujuh stasiunkesadaran dan dua alam. Apakah tujuh ini? Ada makhluk-makhluk yang berbeda dalam jasmani dan berbeda dalam persepsi, seperti manusia, beberapa dewa dan beberapa yang berada di alam sengsara. Ini adalah stasiunpertama kesadaran. Ada makhluk-makhluk yang berbeda dalam jasmani dan sama dalam persepsi, seperti para dewa pengikut Brahmā, terlahir di sana [karena telah mencapai] jhāna pertama. Ini adalah jenis kedua. Ada makhluk-makhluk yang sama dalam jasmani dan berbeda alam persepsi, seperti para dewa Ābhassara. Ini adalah jenis ketiga. Ada makhluk-makhluk yang sama dalam jasmani dan sama dalam persepsi, seperti para dewa Subhakiṇṇa. Ini adalah jenis keempat. Ada makhluk-makhluk yang telah melampaui secara total semua persepsi materi, dengan melenyapkan persepsi reaksi sensor dan dengan tanpa-perhatian terhadap persepsi yang beraneka ragam; berpikir: “Ruang adalah tanpa batas”, mereka telah mencapai Alam Ruang Tanpa Batas. Ini adalah jenis kelima. Ada makhluk-makhluk yang, dengan melampaui Alam Ruang Tanpa Batas, berpikir: “Kesadaran adalah tanpa batas”, telah mencapai alam Kesadaran Tanpa Batas. Ini adalah jenis keenam. Ada makhluk-makhluk yang, dengan melampaui alam Kesadaran Tanpa Batas, berpikir: “Tidak ada apa pun”, telah mencapai alam Kekosongan. Ini adalah jenis ketujuh. [Dua alam adalah:] Alam makhluk-makhluk tanpa persepsi, dan, kedua, Alam Bukan Persepsi Juga Bukan Bukan-Persepsi.

‘Sekarang, Ānanda, sehubungan dengan stasiun pertama kesadaran, dengan jasmani yang berbeda dan persepsi yang berbeda, seperti manusia dan seterusnya, jika seseorang memahaminya, asal-mulanya, lenyapnya, kemenarikandan bahayanya, dan pembebasan darinya, pantaskah baginya untuk bersenang-senang di dalamnya?’ ‘Tidak, Bhagavā.’ ‘Dan demikian pula sehubungan dengan jenis-jenis lainnya, dan dua alam?’ ‘Tidak Bhagavā.’

‘Ānanda, sejauh sebagai seorang bhikkhu, setelah mengatahui sebagaimana adanya ketujuh jenis kesadaran ini dan dua alam ini, asal-mulanya dan lenyapnya, kemenarikandan bahayanya, terbebaskan tanpa keterikatan, bhikkhu itu, Ānanda, disebut seorang yang terbebaskan oleh kebijaksanaan.

‘Ada, Ānanda, delapan pembebasan ini. Apakah itu?

(1) Dengan memiliki bentuk, seseorang melihat bentuk. Ini adalah pembebasan pertama. (2) Tanpa melihat bentuk materi dalam diri seseorang, ia melihatnya di luar. Ini adalah pembebasan kedua. (3) Dengan berpikir: “Ini indah”, seseorang menekuninya. Ini adalah yang ketiga. (4) Dengan sepenuhnyamelampaui segala persepsi materi, dengan melenyapkan persepsi reaksi-sensor dan dengan ke-tidak-tertarikan pada persepsi yang beraneka-ragam, berpikir: “Ruang adalah tanpa batas”, seseorang masuk dan berdiam dalam alam Ruang Tanpa Batas, ini adalah yang keempat. (5) Dengan melampaui Alam Ruang Tanpa Batas, berpikir: “Kesadaran adalah tanpa batas”, seseorang masuk dan berdiam dalam Alam Kesadaran Tanpa Batas, ini adalah yang kelima. (6) Dengan melampaui Alam Kesadaran Tanpa Batas, berpikir: “Tidak ada apapun”, seseorang masuk dan berdiam dalam Alam Kekosongan, ini adalah yang keenam. (7) Dengan melampaui alam Kekosongan, seseorang masuk dan berdiam dalam alam Bukan Persepsi Juga Bukan Bukan-Persepsi, ini adalah yang ketujuh. (8) Dengan melampaui Alam Bukan Persepsi Juga Bukan Bukan-Persepsi seseorang masuk dan berdiam dalam Lenyapnya Persepsi dan Perasaan. Ini adalah pembebasan kedelapan.

‘Ānanda, ketika seorang bhikkhu mencapai delapan pembebasan ini dalam urutan maju, dalam urutan mundur, dan dalam urutan maju-dan-mundur, masuk dan keluar dari dalamnya kapanpun ia inginkan, selama yang ia inginkan, dan telah mencapai dengan pengetahuan-super-nya sendiri di sini dan saat ini baik kehancuran kekotoran-kekotoran dan kebebasan pikiran yang tanpakekotoran dan kebebasan melalui kebijaksanaan, maka bhikkhu itu disebut “Terbebaskan dalam kedua-cara,” dan, Ānanda, tidak ada jalan lain selain “pembebasan dalam kedua-cara” yang lebih mulia atau sempurna daripada yang ini.

Demikianlah Sang Bhagavā berkata. Dan Yang Mulia Ānanda senang dan gembira mendengar kata-kata Beliau.

 

• Long Discourses 15

The Great Discourse on Causation

1. Dependent Origination

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, sir, it’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

“Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’ If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’

When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’ If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’

When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’ If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’

When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’ If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’

When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’ If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’

When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’ If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’

When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’ If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’

When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’ If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’

When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’ If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’

So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no rebirth for anyone anywhere. That is, there were no rebirth of sentient beings into their various realms—of gods, fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of old age and death, namely rebirth.

‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no continued existence for anyone anywhere. That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of rebirth, namely continued existence.

‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no grasping for anyone anywhere. That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of continued existence, namely grasping.

‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of grasping, namely craving.

‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no feeling for anyone anywhere. That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of craving, namely feeling.

So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies.

‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding.

‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.

‘Ownership is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no ownership for anyone anywhere. When there’s no ownership at all, with the cessation of ownership, would stinginess still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of stinginess, namely ownership.

‘Attachment is a cause of ownership’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of ownership, namely attachment.

‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of attachment, namely desire and lust.

‘Assessing is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no assessing for anyone anywhere. When there’s no assessing at all, with the cessation of assessing, would desire and lust still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.

‘Gaining material possessions is a cause of assessing’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there’s no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions.

‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of gaining material possessions, namely seeking.

‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of seeking, namely craving. And so, Ānanda, these two things are united by the two aspects of feeling.

‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no contact for anyone anywhere. That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of feeling, namely contact.

‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so. Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?”

“No, sir.”

“Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?”

“No, sir.”

“Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?”

“No, sir.”

“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of contact, namely name and form.

‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so. If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”

“No, sir.”

“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”

“No, sir.”

“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of name and form, namely consciousness.

‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so. If consciousness were not to become established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”

“No, sir.”

“That’s why this is the cause, source, origin, and condition of consciousness, namely name and form. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence is to be found; namely, name and form together with consciousness.

2. Describing the Self

How do those who describe the self describe it? They describe it as physical and limited: ‘My self is physical and limited.’ Or they describe it as physical and infinite: ‘My self is physical and infinite.’ Or they describe it as formless and limited: ‘My self is formless and limited.’ Or they describe it as formless and infinite: ‘My self is formless and infinite.’

Now, take those who describe the self as physical and limited. They describe the self as physical and limited in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as physical and limited underlies them.

Now, take those who describe the self as physical and infinite … formless and limited … formless and infinite. They describe the self as formless and infinite in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and infinite underlies them. That’s how those who describe the self describe it.

3. Not Describing the Self

How do those who don’t describe the self not describe it? They don’t describe it as physical and limited … physical and infinite … formless and limited … formless and infinite: ‘My self is formless and infinite.’

Now, take those who don’t describe the self as physical and limited … physical and infinite … formless and limited … formless and infinite. They don’t describe the self as formless and infinite in the present; or in some future life; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them. That’s how those who don’t describe the self don’t describe it.

4. Regarding a Self

How do those who regard the self regard it? They regard feeling as self: ‘Feeling is my self.’ Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’ Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’

Now, as to those who say: ‘Feeling is my self.’ You should say this to them: ‘Reverend, there are three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?’ Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; you only feel a neutral feeling.

Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. When feeling a pleasant feeling they think: ‘This is my self.’ When their pleasant feeling ceases they think: ‘My self has disappeared.’ When feeling a painful feeling they think: ‘This is my self.’ When their painful feeling ceases they think: ‘My self has disappeared.’ When feeling a neutral feeling they think: ‘This is my self.’ When their neutral feeling ceases they think: ‘My self has disappeared.’ So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall. That’s why it’s not acceptable to regard feeling as self.

Now, as to those who say: ‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them, ‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”

“No, sir.”

“That’s why it’s not acceptable to regard self as that which does not experience feeling.

Now, as to those who say: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’ You should say this to them, ‘Suppose feelings were to totally and utterly cease without anything left over. When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”

“No, sir.”

“That’s why it’s not acceptable to regard self as that which is liable to feel.

Not regarding anything in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views: ‘A Realized One exists after death’; ‘A Realized One doesn’t exist after death’; ‘A Realized One both exists and doesn’t exist after death’; ‘A Realized One neither exists nor doesn’t exist after death’.

Why is that? A mendicant is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’

5. Planes of Consciousness

Ānanda, there are seven planes of consciousness and two dimensions. What seven?

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness.

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.

There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.

Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.

Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”

“No, sir.”

 

“When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.

6. The Eight Liberations

Ānanda, there are these eight liberations. What eight?

Having physical form, they see visions. This is the first liberation.

Not perceiving form internally, they see visions externally. This is the second liberation.

They’re focused only on beauty. This is the third liberation.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.

These are the eight liberations.

When a mendicant enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish; and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a mendicant who is freed both ways. And, Ānanda, there is no other freedom both ways that is better or finer than this.”

That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.