{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn15/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn15","id":"suttacentral_dn15","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn15/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"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 Kamm\u0101sadamma. Then Venerable \u0100nanda went up to the Buddha, bowed, sat down to one side, and said to him, \u201cIt\u2019s incredible, sir, it\u2019s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.\u201d \u201cDon\u2019t say that, \u0100nanda, don\u2019t 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\u2019t escape the places of loss, the bad places, the underworld, transmigration. When asked, \u2018Is there a specific condition for old age and death?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for old age and death?\u2019 you should answer, \u2018Rebirth is a requirement for old age and death.\u2019 When asked, \u2018Is there a specific condition for rebirth?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for rebirth?\u2019 you should answer, \u2018Continued existence is a requirement for rebirth.\u2019 When asked, \u2018Is there a specific condition for continued existence?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for continued existence?\u2019 you should answer, \u2018Grasping is a requirement for continued existence.\u2019 When asked, \u2018Is there a specific condition for grasping?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for grasping?\u2019 you should answer, \u2018Craving is a requirement for grasping.\u2019 When asked, \u2018Is there a specific condition for craving?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for craving?\u2019 you should answer, \u2018Feeling is a requirement for craving.\u2019 When asked, \u2018Is there a specific condition for feeling?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for feeling?\u2019 you should answer, \u2018Contact is a requirement for feeling.\u2019 When asked, \u2018Is there a specific condition for contact?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for contact?\u2019 you should answer, \u2018Name and form are requirements for contact.\u2019 When asked, \u2018Is there a specific condition for name and form?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for name and form?\u2019 you should answer, \u2018Consciousness is a requirement for name and form.\u2019 When asked, \u2018Is there a specific condition for consciousness?\u2019 you should answer, \u2018There is.\u2019 If they say, \u2018What is a requirement for consciousness?\u2019 you should answer, \u2018Name and form are requirements for consciousness.\u2019 So: name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. \u2018Rebirth is a requirement for old age and death\u2019\u2014that\u2019s 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\u2014of gods, centaurs, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there\u2019s no rebirth at all, with the cessation of rebirth, would old age and death still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of old age and death, namely rebirth. \u2018Continued existence is a requirement for rebirth\u2019\u2014that\u2019s 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\u2019s no continued existence at all, with the cessation of continued existence, would rebirth still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of rebirth, namely continued existence. \u2018Grasping is a requirement for continued existence\u2019\u2014that\u2019s 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\u2019s no grasping at all, with the cessation of grasping, would continued existence still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of continued existence, namely grasping. \u2018Craving is a requirement for grasping\u2019\u2014that\u2019s 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 ideas. When there\u2019s no craving at all, with the cessation of craving, would grasping still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of grasping, namely craving. \u2018Feeling is a requirement for craving\u2019\u2014that\u2019s 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\u2019s no feeling at all, with the cessation of feeling, would craving still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of craving, namely feeling. So it is, \u0100nanda, that feeling gives rise to craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies. \u2018Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies\u2019\u2014that\u2019s 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\u2019s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason for the origination of those many bad, unskillful things, namely safeguarding. \u2018Stinginess gives rise to safeguarding\u2019\u2014that\u2019s 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\u2019s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of safeguarding, namely stinginess. \u2018Ownership gives rise to stinginess\u2019\u2014that\u2019s 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\u2019s no ownership at all, with the cessation of ownership, would stinginess still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of stinginess, namely ownership. \u2018Attachment gives rise to ownership\u2019\u2014that\u2019s 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\u2019s no attachment at all, with the cessation of attachment, would ownership still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of ownership, namely attachment. \u2018Desire and lust gives rise to attachment\u2019\u2014that\u2019s 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\u2019s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of attachment, namely desire and lust. Evaluation gives rise to desire and lust\u2019\u2014that\u2019s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no evaluation for anyone anywhere. When there\u2019s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of desire and lust, namely evaluation. \u2018Gaining material things gives rise to evaluation\u2019\u2014that\u2019s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material things for anyone anywhere. When there\u2019s no gaining of material things at all, with the cessation of gaining material things, would evaluation still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of evaluation, namely the gaining of material things. \u2018Searching gives rise to gaining material things\u2019\u2014that\u2019s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no searching for anyone anywhere. When there\u2019s no searching at all, with the cessation of searching, would the gaining of material things still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of gaining material things, namely searching. \u2018Craving gives rise to searching\u2019\u2014that\u2019s 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 for nonexistence. When there\u2019s no craving at all, with the cessation of craving, would searching still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of searching, namely craving. And so, \u0100nanda, these two things meet at the two aspects of feeling. \u2018Contact is a requirement for feeling\u2019\u2014that\u2019s 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\u2019s no contact at all, with the cessation of contact, would feeling still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of feeling, namely contact. \u2018Name and form are requirements for contact\u2019\u2014that\u2019s 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 set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?\u201d \u201cNo, sir.\u201d \u201cSuppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?\u201d \u201cNo, sir.\u201d \u201cSuppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?\u201d \u201cNo, sir.\u201d \u201cSuppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of contact, namely name and form. \u2018Consciousness is a requirement for name and form\u2019\u2014that\u2019s what I said. And this is a way to understand how this is so. If consciousness were not conceived in the mother\u2019s womb, would name and form coagulate there?\u201d \u201cNo, sir.\u201d \u201cIf consciousness, after being conceived in the mother\u2019s womb, were to be miscarried, would name and form be born into this place?\u201d \u201cNo, sir.\u201d \u201cIf the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason of name and form, namely consciousness. \u2018Name and form are requirements for consciousness\u2019\u2014that\u2019s what I said. And this is a way to understand how this is so. If consciousness were not established in name and form, would the coming to be of the origin of suffering\u2014of rebirth, old age, and death in the future\u2014be found?\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why this is the cause, source, origin, and reason 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 labeling, definition, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths spins so that this state of being may 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 formed and limited: \u2018My self is formed and limited.\u2019 Or they describe it as formed and infinite: \u2018My self is formed and infinite.\u2019 Or they describe it as formless and limited: \u2018My self is formless and limited.\u2019 Or they describe it as formless and infinite: \u2018My self is formless and infinite.\u2019 Now, take those who describe the self as formed and limited. They describe the self in the present as formed and limited; or they describe it as sure to be in some other place formed and limited; or else they think: \u2018Though it is not like that, I will ensure it is provided with what it needs to become like that.\u2019 This being so, it\u2019s appropriate to say that a theory of self as formed and limited underlies them. Now, take those who describe the self as formed and infinite \u2026 formless and limited \u2026 formless and infinite. They describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: \u2018Though it is not like that, I will ensure it is provided with what it needs to become like that.\u2019 This being so, it\u2019s appropriate to say that a theory of self as formless and infinite underlies them. That\u2019s how those who describe the self describe it. 3. Not Describing the Self How do those who don\u2019t describe the self not describe it? They don\u2019t describe it as formed and limited \u2026 formed and infinite \u2026 formless and limited \u2026 formless and infinite: \u2018My self is formless and infinite.\u2019 Now, take those who don\u2019t describe the self as formed and limited \u2026 formed and infinite \u2026 formless and limited \u2026 formless and infinite. They don\u2019t describe the self in the present as formless and infinite; or as sure to become in some other place formless and infinite; and they don\u2019t think: \u2018Though it is not like that, I will ensure it is provided with what it needs to become like that.\u2019 This being so, it\u2019s appropriate to say that a theory of self as formless and infinite doesn\u2019t underlie them. That\u2019s how those who don\u2019t describe the self don\u2019t describe it. 4. Regarding a Self How do those who regard the self regard it? They regard feeling as self: \u2018Feeling is my self.\u2019 Or they regard it like this: \u2018Feeling is definitely not my self. My self does not experience feeling.\u2019 Or they regard it like this: \u2018Feeling is definitely not my self. But it\u2019s not that my self does not experience feeling. My self feels, for my self is liable to feel.\u2019 Now, as to those who say: \u2018Feeling is my self.\u2019 You should say this to them: \u2018Reverend, there are three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?\u2019 \u0100nanda, at a time when you feel a pleasant feeling, you don\u2019t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don\u2019t feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don\u2019t 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: \u2018This is my self.\u2019 When their pleasant feeling ceases they think: \u2018My self has expired.\u2019 When feeling a painful feeling they think: \u2018This is my self.\u2019 When their painful feeling ceases they think: \u2018My self has expired.\u2019 When feeling a neutral feeling they think: \u2018This is my self.\u2019 When their neutral feeling ceases they think: \u2018My self has expired.\u2019 So those who say \u2018feeling is my self\u2019 regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall. That\u2019s why it\u2019s not acceptable to regard feeling as my self. Now, as to those who say: \u2018Feeling is definitely not my self. My self does not experience feeling.\u2019 You should say this to them, \u2018But reverend, where there is nothing felt at all, would the thought \u201cI am\u201d occur there?\u2019\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why it\u2019s not acceptable to regard self as that which does not experience feeling. Now, as to those who say: \u2018Feeling is definitely not my self. But it\u2019s not that my self does not experience feeling. My self feels, for my self is liable to feel.\u2019 You should say this to them, \u2018Suppose feelings were to totally and utterly cease without remainder. When there\u2019s no feeling at all, with the cessation of feeling, would the thought \u201cI am this\u201d occur there?\u2019\u201d \u201cNo, sir.\u201d \u201cThat\u2019s why it\u2019s not acceptable to regard self as that which is liable to feel. When a mendicant does not regard feeling as self; does not regard self as not experiencing feeling; and does not regard it thus: \u2018my self feels, for my self is liable to feel\u2019\u2014 not regarding in this way, they don\u2019t grasp at anything in the world. Not grasping, they\u2019re not anxious. Not being anxious, they personally become extinguished. They understand: \u2018Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.\u2019 It wouldn\u2019t be appropriate to say that a mendicant whose mind is freed like this holds the following views: \u2018A realized one still exists after death\u2019; \u2018A realized one no longer exists after death\u2019; \u2018A realized one both still exists and no longer exists after death\u2019; \u2018A realized one neither still exists nor no longer exists after death\u2019. Why is that? A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far definition and the scope of definition 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\u2019t be appropriate to say that a mendicant freed by directly knowing this holds the view: \u2018There is no such thing as knowing and seeing.\u2019 5. Planes of Consciousness \u0100nanda, 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 the Divinity\u2019s 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 sublime luminosity. This is the third plane of consciousness. There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth plane of consciousness. There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, 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 \u2018consciousness is infinite\u2019, 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 \u2018there is nothing at all\u2019, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. Then there is 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\u2014and their origin, disappearance, gratification, drawback, and escape\u2014to take pleasure in them?\u201d \u201cNo, sir.\u201d \u201cWhen a mendicant, having truly understood the origin, disappearance, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they\u2019re called a mendicant who is freed by wisdom. 6. The Eight Liberations \u0100nanda, there are these eight liberations. What eight? Having physical form, they see forms. This is the first liberation. Not perceiving form internally, they see forms externally. This is the second liberation. They\u2019re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, 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 \u2018consciousness is infinite\u2019, 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 \u2018there is nothing at all\u2019, 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\u2014in forward order, in reverse order, and in forward and reverse order\u2014wherever 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, and live having realized it with their own insight in this very life due to the ending of defilements, they\u2019re called a mendicant who is freed both ways. And, \u0100nanda, there is no other freedom both ways that is better or finer than this.\u201d That is what the Buddha said. Satisfied, Venerable \u0100nanda approved what the Buddha said.","title":"The Great Discourse on Causation","tradition":"Digha Nikaya","translated_text":null,"word_count":3852}