Abbr. selections from SN12

SN12:2 (SA298): Savatthi, bhikkhus

"What is dependent origination? With ignorance as condition, volitional formations comes to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, lamentation, pain, displeasure, despair comes to be. Such is the origin of this whole mass of suffering.

"But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations ... Such is the cessation of this whole mass of suffering."

"There are these three kinds of existence: sense-sphere existence; form-sphere existence; formless-sphere existence.

"There are these four kinds of clinging: clinging to sensual pleasure, to views, to rules and vows, to a doctrine of self.

"Feeling, perception, volition: this is called name. The four great elements and the form derived from the four great elements: this is called form. This name and this form are together called name-and-form.

"There are these three kinds of volitional formations: the bodily, the verbal, the mental volitional formations.

"Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance."

 

SN12:15 (SA301): Savatthi, Kaccanagotta

"This world for the most part depends upon a duality -- upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world is it really is with correct wisdom, there is no notion of existence in regard to the world.

"He does not take a stand about 'my self.' He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. It is in this way that there is right view.

"'All exists': this is one extreme. 'All does not exist': this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With ignorance as condition ... cessation of the whole mass of suffering.'"

 

SN12:19 (SA294): Savatthi, bhikkhus 

"Hindered by ignorance and craving, this body has thereby originated.

"For the wise man ignorance has been abandoned and craving has been utterly destroyed. Because the wise man has lived the holy life for the complete destruction of suffering. Therefore, with the breakup of the body, the wise man does not fare on to another body, he is freed from birth, aging and death; freed from lamentation, pain, displeasure, despair; freed from suffering, I say."

 

SN12:20 (SA296): Savatthi, bhikkhus

"What is dependent origination? 'With ignorance as condition, volitional formations': whether there is an arising of Tathagata or no arising of Tathagata, that element still persists. A Tathagata awakens to this and teaches it. (Repeat for the 10 other statements.)

"What are the dependently arisen phenomena? Aging-and-death, birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, volitional formations, ignorance are dependently arisen."

 

SN12:36 (SA297): Savatthi, bhikkhus

"'For whom is there this aging-and-death?' is not not a valid question. If there is this view, 'The soul and the body are the same,' there is no living of holy life; and if there is this view, 'The soul is one thing, the body is another,' there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With birth as condition, aging-and-death.'" (Repeat for the 10 other phenomena.)

"With the remainderless fading away and cessation of ignorance, --'For whom is there aging-and-death?' (repeat for the other 10 phenomena)--all these are abandoned, cut off at the root, obliterated so that they are no more subject to future arising."

 

SN12:50 (SA350): Savatthi, bhikkhus

"The instructed noble disciple has knowledge about this: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.'"

 

SN12:51 (SA292): Savatthi, bhikkhus

"A bhikkhu thoroughly investigates thus: 'The many diverse kinds of suffering that arise in the world: what is the source of this suffering, what is its origin, from what is it born? When what exists does suffering come to be? When what does not exist does suffering not come to be?'

"As he thoroughly investigates he understands thus: 'Suffering has clinging as its source, clinging as its origin, it is born from clinging. When there is clinging, suffering comes to be; when there is no clinging, suffering does not come to be.' 

(Repeat for craving ... volitional formations)

"He understands volitional formations, their origin, their cessation, and the way leading on that is in conformity with their cessation. He practises the way and conducts himself accordingly. This is called a bhikkhu who is practising for the utterly complete destruction of suffering, for the cessation of volitional formations.

"If a person immersed in ignorance generates a [meritorious] volitional formation, consciousness fares on to the meritorious. (Repeat for demeritorious, imperturbable). But when a bhikkhu has abandoned ignorance and aroused true knowledge, he does not generate a meritorious, a demeritorious, or a imperturbable volitional formation.

"When he feels a feeling terminating with the body, he understands: 'I feel a feeling terminating with the body.' When he feels a feeling terminating with life, he understands: 'I feel a feeling terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here; mere bodily remains will be left.' [He is] a bhikkhu whose taints are destroyed." 

 

SN12:52 (SA286) Savatthi, bhikkhus

"When one dwells contemplating gratification in things that can be clung to, craving increases. With craving as conditions, clinging ... origin of this whole mass of suffering."

 

SN12:62 (SA290): Savatthi, bhikkhus

"The uninstructed worldling might experience revulsion towards this body; he might become dispassionate towards it and be liberated from it. Because growth and decline is seen in this body composed of the four great elements.

"But as to that which is called 'mind' and 'mentality' and 'consciousness'--the uninstructed worldling is unable to become dispassionate towards it and be liberated from it. Because for a long time this is held to by him, appropriated, and grasped thus: 'This is mine, this I am, this is my self.'

"It would be better for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. Because the body is seen standing for years. But that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night."

 

SN12:63 (SA373, nutriment): Savatthi, bhikkhus

"The nutriment edible food, contact, mental volition, consciousness. These are the four kinds of nutriment for the maintenance of beings.

"When the nutriment edible food is fully understood, lust for the five cords of sensual pleasure is fully understood, there is no fetter bound by which noble disciple might come back again to this world.

"When the nutriment contact is fully understood, the three kinds of feeling are fully understood, there is nothing further that a noble disciple needs to do.

"When the nutriment mental volition is fully understood, the three kinds of craving are fully undersood, there is nothing further that a noble disciple needs to do.

"When the nutriment consciousness is fully understood, name-and-form is fully understood, there is nothing further that a noble disciple needs to do.

 

SN12:65 (SA287): Savatthi, bhikkhus

"I saw the ancient path traveled by the Perfectly Enlightened Ones of the past. It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. I followed that path and by doing so I have directly known [aging-and-death], its origin, its cessation, and the way leading to its cessation. (Repeat for the other 10 phenomena.)"

 

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(SA296/SN12:20，77字) 云何因緣法？謂緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老死憂悲惱苦，如是純大苦聚集。若佛出世未出世，此法常住。隨順緣起，是緣生法。

(SA298/SN12:2，51字) 不知苦、集、滅、道，是無明。行有三：身、口、意。云何名？受、想、行陰。四大所造，是色。此色及名，是名色。云何取？欲、見、戒、我取。云何有？欲、色、無色有。

(SA350/SN12:50，14字) 聖弟子知此有故彼有，此起故彼起；

(SA294/SN12:19，30字) 若彼無明斷、愛緣盡；彼先修梵行正向盡苦，故彼身壞命終，更不復受得解脫。

(SA301/SN12:15，56字) 世間有二依：若有、若無。若不計我，苦生苦滅，於彼不疑，是正見。集如實知，若世間無者不有；滅如實知，若世間有者無有，是名離於二邊說於中道。

 

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