#Linked Discourses 12

The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.At Sāvatthī. “Mendicants, I will teach you the origin and ending of the world. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. [Read More]

The origin and ending of suffering are explained in terms of sense experience giving rise to craving.At Sāvatthī. “Mendicants, I will teach you the origin and ending of suffering. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. [Read More]

A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.At Sāvatthī. “Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. [Read More]

A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.At Sāvatthī. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika: “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. [Read More]

Intentions or choices are the force that propels consciousness from one life to the next.At Sāvatthī. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. [Read More]

Intentions or choices are the force that propels consciousness from one life to the next.At Sāvatthī. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established, name and form are conceived. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. [Read More]

Intentions or choices are the force that propels consciousness from one life to the next.At Sāvatthī. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is rebirth into a new state of existence in the future. When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. [Read More]

The body is not yours, but is old kamma, generated by choices in past lives.At Sāvatthī. “Mendicants, this body doesn’t belong to you or to anyone else. It’s old deeds, and should be seen as produced by choices and intentions, as something to be felt. A learned noble disciple carefully and properly attends to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. [Read More]

The content of this discourse is identical with SN 12.35, except presented as a general teaching by the Buddha, without an questioner.At Sāvatthī. “Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates. Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another. [Read More]

A mendicant asks who possesses old and death, and the other factors. The Buddha says the question is improper, as it assumes a self as agent. Rather, dependent origination is the teaching “by the middle”, explaining phenomena according to natural conditions.At Sāvatthī. “Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.” When this was said, one of the mendicants asked the Buddha, “What are old age and death, sir, and who do they belong to? [Read More]