49.5 （五）

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, the World-Honored One told the bhikṣus, "Now I will explain the Dharma of causes and conditions. Consider it well and cultivate its practice."

The bhikṣus said to the Buddha, "Yes, World-Honored One!" At that time, the bhikṣus received the Buddha's instruction.

The World-Honored One said, "What is meant by the Dharma of causes and conditions? Namely, ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, birth conditions aging and death, aging and death condition sorrow, lamentation, suffering, and distress. Thus, this five-aggregates body is formed.

What is meant by ignorance? Namely, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, and not knowing the path. This is called ignorance.

What is meant by formations? There are three kinds of formations. What are the three? Namely, bodily formations, verbal formations, and mental formations. These are called formations.

What is meant by consciousness? Namely, the six sense bases of consciousness. What are the six? Namely, eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.

What is meant by name and form? Name refers to feeling, perception, intention, contact, and thought. Form refers to the four great elements and the form derived from the four great elements. This is called form. Form is different from name, therefore it is called name and form.

What are the six sense bases? The six internal sense bases. What are the six? Namely, the sense bases of eye, ear, nose, tongue, body, and mind. These are called the six sense bases.

What is meant by contact? The six kinds of contact with the body. What are the six? Namely, contact with the eye, ear, nose, tongue, body, and mind. This is called contact.

What is meant by feeling? The three kinds of feeling. What are the three? Namely, pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called feeling.

What is meant by craving? The three kinds of craving. Namely, craving for sensual pleasures, craving for existence, and craving for non-existence. What is meant by grasping? The four kinds of grasping. What are the four? Namely, grasping at sensual pleasures, grasping at views, grasping at precepts and practices, and grasping at a self. These are the four kinds of grasping.

What is meant by existence? The three kinds of existence. What are the three? Namely, existence in the realm of desire, existence in the realm of form, and existence in the formless realm. This is called existence.

What is meant by birth? Birth means to be born, to be fully ordained, to receive all kinds of existence, to obtain the five aggregates, to receive the six sense bases. This is called birth.

What is meant by old age? It means that for each and every being, their teeth fall out, their hair turns white, their strength is exhausted, their faculties become mature, their lifespan declines day by day, and they lose their original awareness. This is called old age.

What is meant by death? It means that for each and every being, their bodies gradually change, they become lifeless, impermanent, and changeable. The five close relatives are scattered, and they abandon the body of the five aggregates. The life faculty is cut off and destroyed. This is called death. Bhikṣus should know that this is called old age, sickness, and death. This is called the Dharma of dependent origination, extensively distinguishing its meaning. The Tathāgatas, Arhats, Perfectly Enlightened Ones should practice with great compassion and pity. I have now accomplished it. One should contemplate sitting under a tree in the open, or in a charnel ground, and contemplate sitting in meditation, without fear or difficulty. If one does not diligently practice now, it will be of no benefit to regret later.

At that time, Ānanda addressed the World-Honored One, saying: "The Tathāgata has spoken to the bhikṣus about the profound dependent origination. However, I observe that there is no profound meaning.

The World-Honored One said: "Stop, stop! Ānanda, do not give rise to this thought. The reason is that the twelve links of dependent origination are extremely profound, not something that ordinary people can understand. In the past, when I had not yet realized this Dharma of dependent origination, I wandered in birth and death without a way out. Moreover, Ānanda, it is not only today that you say dependent origination is not profound. In the past, you have also said it is not profound. The reason is that in the past, there was a king of the Syama Asuras who secretly gave rise to this thought, wanting to seize the sun and moon, emerge from the great ocean, and transform his body to be extremely large, with the seawater reaching his waist.

"At that time, the Asura king had a son named Kunala, who said to his father: 'I now want to bathe in the seawater.' The Asura king replied: 'Do not enjoy bathing in the seawater. The reason is that the seawater is extremely deep and vast, and it cannot bear bathing.' At that time, Kunala said: 'I now see the water reaching the king's waist. Why do you still say it is very deep?' At that time, the Asura king took his son and placed him in the great ocean. At that time, the Asura son's feet did not reach the bottom of the water, and he was extremely terrified. At that time, the Asura king told his son: 'I previously instructed you that the seawater is very deep, but you said it was not painful. Only I can bathe in the great ocean, not you.'"

"At that time, the Asura king Syama, was he not someone else? Do not view it like that. The reason is that Syama was none other than myself. At that time, the Asura son was none other than you. At that time, you said the seawater was not painful, although it was very deep. Now, you again say the profound Dharma of the twelve links of dependent origination is not profound. Those sentient beings who do not understand the Dharma of the twelve links of dependent origination wander in birth and death without a way out, all deluded, not recognizing the basis of their actions. From this world to the next world, from the next world to this world, they are forever in the midst of the five afflictions, and it is extremely difficult to seek liberation. When I first attained Buddhahood, I contemplated the twelve links of dependent origination, subdued the demon's officials and attendants, eliminated ignorance and attained the illumination of wisdom, forever removing all darkness and defilements. Moreover, Ānanda! When I turned the wheel of the twelve links of dependent origination three times, I attained the path of enlightenment. By this means, I know that the Dharma of the twelve links of dependent origination is extremely profound, not something that ordinary people can proclaim. Thus, Ānanda! You should remember the profundity and uphold this Dharma of the twelve links of dependent origination. You should remember to study in this way."

At that time, Ānanda heard what the Buddha said and joyfully upheld it.