-- Say not so, Ánanda, say not so, Ánanda. This dependent arising is deep and deep, Ánanda, it seems. It is, Ánanda, through non-discernment and non-penetration of this Teaching that this generation is as a matted skein, a tangled thread, a heap of grass, and has not overcome perdition, the ill destiny, the realm of misery, the course. Being asked, Ánanda, 'Is there that with which as condition, there is ageing-&-death?', 'There is' would be the reply. If it were asked, 'With what as condition, ageing-&-death?', 'With birth as condition, ageing-&-death' would be the reply. Being asked, Ánanda, 'Is there that with which as condition, there is birth ... being ... holding ... craving ... feeling ... contact ... six bases ... name-&-matter ... consciousness?', 'There is' would be the reply. If it were asked, 'With what as condition, consciousness?', 'With name-&-matter as condition, consciousness' would be the reply.[17] Thus, Ánanda, with name-&-matter as condition, consciousness; with consciousness as condition, name-&-matter; with name-&-matter as condition, contact ... feeling ... craving ... holding ... being ... birth; with birth as condition, ageing-&-death, sorrow, lamentation, pain, grief, and despair, come into being; thus is the arising of this whole mass of unpleasure (suffering).

'With birth as condition, ageing-&-death'. Thus it was said; how it is, Ánanda, that with birth as condition, ageing-&-death, should be seen in this manner. Were there, Ánanda, no birth at all in any way whatsoever of anything anywhere, that is to say, of deities as deities, of fairies as fairies, of spirits as spirits, of entities as entities, of men as men, of animals as animals, of birds as birds, of reptiles as reptiles, -- were there no birth, Ánanda, of any of these creatures as such --, were birth altogether absent, with cessation of birth, would ageing-&-death be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of ageing-&-death, that is to say, birth.

'With being as condition, birth'. Thus it was said; how it is Ánanda, that with being as condition, birth, should be seen in this manner. Were there, Ánanda, no being at all in any way whatsoever of anything anywhere, that is to say, sensual being, material being, or immaterial being, were being altogether absent, with cessation of being, would birth be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of birth, that is to say, being.

'With holding as condition, being'. Thus it was said; how it is, Ánanda, that with holding as condition, being, should be seen in this manner. Were there, Ánanda, no holding at all in any way whatsoever of anything anywhere, that is to say, sensual holding, holding to view, holding to virtue and duty, holding to belief in self, were holding altogether absent, with cessation of holding, would being be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of being, that is to say, holding.

'With craving as condition, holding'. Thus it was said; how it is, Ánanda, that with craving as condition, holding, should be seen in this manner. Were there, Ánanda, no craving at all in any way whatsoever of anything anywhere, that is to say, craving for visible forms, craving for sounds, craving for smells, craving for tastes, craving for touches, craving for images/ideas, were craving altogether absent, with cessation of craving, would holding be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of holding, that is to say, craving.

'With feeling as condition, craving'. Thus it was said; how it is, Ánanda, that with feeling as condition, craving, should be seen in this manner. Were there, Ánanda, no feeling at all in any way whatsoever of anything anywhere, that is to say, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feelingg born of body-contact, feeling born of mind-contact, were feeling altogether absent, with cessation of feeling would craving be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of craving, that is to say, feeling.

But, Ánanda, dependent upon this feeling, craving; dependent upon craving, seeking, dependent upon seeking, gain; dependent upon gain, anticipation; dependent upon anticipation, desire-&-lust; dependent upon desire-&-lust, attachment; dependent upon attachment, possession; dependent upon possession, jealousy; dependent upon jealousy, guarding; dependent upon guarding, taking up of clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various evil unprofitable things come to be.

'Because of guarding, taking up of clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various evil unprofitable things come to be'. Thus it was said; how it is, Ánanda, that with guarding, taking up of clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various evil unprofitable things come to be should be seen in this manner. Were there no guarding at all in any way whatsoever of anything anywhere, guarding being altogether absent, with cessation of guarding, would taking up of clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various evil unprofitable things come to be?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of taking up of clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various evil unprofitable things, that is to say, guarding.

'Dependent upon jealousy, guarding'. Thus it was said; how it is, Ánanda, that with jealousy, guarding, should be seen in this manner. Were there, Ánanda, no jealousy at all in any way whatsoever of anything anywhere, would guarding be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of guarding, that is to say, jealousy.

'Dependent upon possession ... attachment ... desire-&-lust ... anticipation ... gain ... seeking ... craving, seeking'. Thus it was said; how it is, Ánanda, that with craving as condition, seeking, should be seen in this manner. Were there, Ánanda, no craving at all in any way whatsoever of anything anywhere, that is to say, craving for visible forms, craving for sounds, craving for smells, craving for tastes, craving for touches, craving for images/ideas, were craving altogether absent, with cessation of craving, would seeking be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of seeking, that is to say, craving,

Thus, Ánanda, these two things, as a dyad, have a meeting place in feeling.

'With contact as condition, feeling'. Thus it was said: how it is, Ánanda, that with contact as condition" feeling, should be seen in this manner. Were there, Ánanda, no contact at all in any way whatsoever of anything anywhere, that is to say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, were contact altogether absent, with cessation of contact, would feeling be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of feeling, that is to say, contact.

'With name-&-matter as condition, contact'. Thus it was said; how it is, Ánanda, that with name-&-matter as condition, contact, should be seen in this manner. Those tokens, Ánanda, those marks, those signs, those indications by which the name-body is described, -- they being absent, would designation-contact be manifest in the matter-body?

-- No indeed, Lord.[18]

-- Those tokens, Ánanda, those marks, those signs, those indications by which the matter-body is described, -- they being absent, would resistance-contact be manifest in the name-body?

-- No indeed, Lord.[19]

-- Those tokens, Ánanda, those marks, those signs, those indications by which the name-body and the matter-body are described, -- they being absent, would either designation-contact or resistance-contact be manifest?

-- No indeed, Lord.

-- Those tokens, Ánanda, those marks, those signs, those indications by which name-&-matter is described, -- they being absent, would contact be manifest?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of contact, that is to say name-&-matter.

'With consciousness as condition, name-&-matter'. Thus it was said; how it is, Ánanda, that with consciousness as condition, name-&-matter, should be seen in this manner. If, Ánanda, consciousness were not to descend into the mother's womb, would name-&-matter be consolidated in the mother's womb?[20]

-- No indeed, Lord.

-- If, Ánanda, having descended into the mother's womb, consciousness were to turn aside, would name-&-matter be delivered into this situation?

-- No indeed, Lord.

-- If, Ánanda, consciousness were cut off from one still young, from a boy or a girl, would name-&-matter come to increase, growth, and fullness?

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of name-&-matter, that is to say, consciousness.

'With name-&-matter as condition, consciousness'. Thus it was said; how it is, Ánanda, that with name-&-matter as condition, consciousness, should be seen in this manner. If, Ánanda, consciousness were not to obtain a stay in name-&-matter, would future arising and coming-into-being of birth, ageing, death, and unpleasure (suffering), be manifest?[21]

-- No indeed, Lord.

-- Therefore, Ánanda, just this is the reason, this is the occasion, this is the arising, this is the condition of consciousness, that is to say, name-&-matter.

Thus far, Ánanda, may one be born or age or die or fall or arise, thus far is there a way of designation, thus far is there a way of language, thus far is there a way of description, thus far is there a sphere of understanding, thus far the round proceeds as manifestation in a situation, -- so far, that is to say, as there is name-&-matter together with consciousness.[22]

How far, Ánanda, does one consider self? One considers self, Ánanda, in regard to feeling: 'My self is feeling. My self is not in fact feeling, my self is devoid of feeling.[23] My self is not in fact feeling but neither is my self devoid of feeling, my self feels, it is the nature of my self to feel'.[24]

Herein, Ánanda, to one who says 'My self is feeling' this would be the reply: 'There are, friend, these three feelings, pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling: which of these three feelings do you consider to be self?' Whenever, Ánanda, one feels a pleasant feeling, at that time one neither feels an unpleasant feeling, nor does one feel neither-unpleasant-nor-pleasant feeling; at that time one feels only a pleasant feeling. Whenever, Ánanda, one feels an unpleasant feeling, at that time one neither feels a pleasant feeling nor does one feel neither-unpleasant-nor-pleasant feeling. Whenever, Ánanda, one feels neither-unpleasant-nor-pleasant feeling, at that time one neither feels a pleasant feeling, nor does one feel an unpleasant feeling.

A pleasant feeling, Ánanda, is impermanent, determined, dependently arisen, it has the nature of exhaustion, of dissolution, of fading out, of cessation. An unpleasant feeling, Ánanda, is impermanent, determined, dependently arisen, it has the nature of exhaustion, of dissolution, of fading out, of cessation. A neither-unpleasant-nor-pleasant feeling, Ánanda, is impermanent, determined, dependently arisen. It has the nature of exhaustion, of dissolution, of fading out, of cessation.

In one to whom it occurs, when feeling a pleasant (unpleasant, neither-unpleasant-nor-pleasant) feeling, 'This is my self', it will also occur, when that same pleasant (unpleasant, neither-unpleasant-nor-pleasant) feeling ceases, 'My self has dissolved'.

Thus, one who says 'My self is feeling' is considering self to be something that is here and now impermanent, a mixture of pleasure and unpleasure, and that has the nature of rising and falling. Therefore, Ánanda, it will not do to consider 'My self is feeling'.

Herein, Ánanda, to one who says 'My self indeed is not feeling; my self is devoid of feeling', this would be the reply: 'But where, friend, there is no feeling at all, would there be any saying "I am"?'

-- No indeed, Lord.

-- Therefore, Ánanda, it will not do to consider 'My self indeed is not feeling, my self is devoid of feeling'.

Herein, Ánanda, to one who says 'My self, indeed, is not feeling, nor yet is my self devoid of feeling; my self feels; to feel is the nature of my self', this would be the reply: 'Were all feeling, friend, in every way whatsoever to cease without remainder, were feeling altogether absent, with cessation of feeling would there be any saying "It is this that I am"?'

-- No indeed, Lord.

-- Therefore, Ánanda, it will not do to consider 'My self, indeed, is not feeling, nor yet is my self devoid of feeling; my self feels; to feel is the nature of my self'.

When, Ánanda, a monk does not consider self to be feeling, nor considers self to be void of feeling, nor considers 'My self feels, to feel is the nature of my self', he, not so considering, holds to nothing in the world; not holding, he is not anxious; not being anxious, he individually becomes extinct; 'Birth is exhausted, the life of purity is fulfilled, what was to be done is done, there is no more of this existence to come', so he understands.

For one, Ánanda, to say of a monk whose mind is thus released that his view is 'After death the Tathágata is (the Tathágata is not; the Tathágata both is and is not; the Tathágata neither is nor is not)' -- that would not be proper. Why is this? In however far, Ánanda, there is designation, in however far there is mode of designation, in however far there is expression, in however far there is mode of expression, in however far the is description, in however far there is mode of description, in however far there is understanding, in however far there is the sphere of understanding, in however far there is the round, in however far there is the coursing on -- it is by directly knowing this that a monk is released. To say of a monk released by directly knowing this, that he does not know, that he does not see, that his views are thus -- that would not be proper.
D. 15 (ii, 55-68)

Next section

Back to Suttas & Sartre - Contents

Back to Ñánavíra Thera Dhamma Page

Footnotes:

[17] 'The for-itself arises as the nihilation of the in-itself and this nihilation is defined as the project towards the in-itself. Between the nihilated in-itself and the projected in-itself the for-itself is nothingness.' B&N, p. 565. [Back to text]

[18] 'It is by its very surpassing of the given towards its end that freedom causes the given to exist as this given here (previously there was neither this nor that nor here) and the given thus designated is not formed in any way whatsoever; it is a brute existence, assumed in order to be surpassed.' B&N, p. 508. The fact that designation-contact affects matter -- i.e. adaptation of the body or senses, appearance of a/the future state of the world, defining the present state, but whose presumed effects (always 'magical') are manifest objectively as bodily disturbances after emotion, for example, or as bodily movement or as psychokinetic phenomena etc. -- would seem to account for the various supernormal accomplishments (iddhi) obtainable by the practice of mental concentration (Dígha 2), and also for obtaining a fresh body after death. This text and 27 appear to require that ideas (dhammá) -- 'What are cognized by the mind' -- be regarded as 'matter' (or existence brut) along with visible forms, sounds, smells, tastes, and touches. In other words, ideas are images. See footnote 33. [Back to text]

[19] 'The In-itself is what the For-itself was before.' B&N, p. 139. '...since the for-itself is the being which always lays claim to an "after" there is no place for death in the being which is for-itself.' B&N, p. 540. See 17. [Back to text]

[20] 'Thus at the end of this account sensation and action are rejoined and become one.' B&N, p. 325. [Back to text]

[21] 'The result is that the psychic form contains two coexisting contradictory modalities of being, since it is already made and appears in the cohesive unity of an organism and since at the same time it can exist only through a succession of "nows", each one of which tends to be isolated in an in-itself.' B&N, pp. 165-6. [Back to text]

[22] This double 'movement', name --> matter, matter --> name, calls to mind the 'feedback' characteristic of end-seeking machines. Cf. also B&N, pp. 126-7. Cf. also A NOTE ON PATICCASAMUPPÁDA §19, NÁMA, PHASSA (a), SANKHÁRA. [Back to text]

[23] 'It is precisely my being-for-others, this being which is divided between two negations with opposed origins and opposite meanings.' B&N, p. 286. [Back to text]

[24] 'Pleasure is the being of self-consciousness and this self-consciousness is the law of being of pleasure.' B&N, p. 286 [Back to text]