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Saṁyutta Nikāya — The Connected Discourses

SN12: Connected Discourses on Causation

SN12:49 The Noble Disciple (1)

1At Sāvatthī. sn.ii.78 "Bhikkhus, an instructed noble disciple does not think: ‘When what exists does what come to be? With the arising of what does what arise? When what exists do volitional formations come to be? When what exists does consciousness come to be?[n.132] The bracketed passages here and below are enclosed in brackets in all three eds., with notes to the effect that they are not found in certain eds. (Se says they are not found in the Thai ed. or in Sinhalese mss). It is really necessary to exclude them, for if they are included nothing would distinguish this sutta from the following one. Spk confirms this with its comment on SN12.50 that this sutta differs from the preceding one only by stating the two methods together (dve naya ekato vutta), on which Spk-pṭ remarks: "This is said because the method stated in the ninth sutta, beginning ‘When there is consciousness, name-and-form comes to be,’ is included by the method stated in the tenth sutta, beginning ‘When there is ignorance, volitional formations come to be.’" When what exists does name-and-form come to be? … When what exists does aging-and-death come to be?’

2"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: ‘When this exists, that comes to be; with the arising of this, that arises. When there is ignorance, volitional formations come to be. When there are volitional formations, consciousness comes to be. When there is consciousness, name-and-form comes to be … . When there is birth, aging-and-death comes to be.’ He understands thus: ‘In such a way the world originates.’

3"Bhikkhus, an instructed noble disciple does not think: ‘When what does not exist does what not come to be? With the cessation of what does what cease? When what does not exist do volitional formations not come to be? When what does not exist does consciousness not come to be? When what does not exist does name-and-form not come to be? … When what does not exist does aging-and-death not come to be?’"

4"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others: ‘When this does not exist, that does not come to be; with the cessation of this, that ceases. When there is no ignorance, volitional formations do not come to be. When there are no volitional formations, consciousness does not come to be. When there is no consciousness, name-and-form does not come to be … . When there is no birth, aging-and-death does not come to be.’ He understands thus: ‘In such a way the world ceases.’ sn.ii.79

5"Bhikkhus, when a noble disciple thus understands as they really are the origin and the passing away of the world, he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless."

1Sāvatthiyaṁ vihārati. "Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho – kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?

2Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṁ hoti; viññāṇe sati nāmarūpaṁ hoti; nāmarūpe sati saḷāyatanaṁ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṁ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṁ hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ti.

3Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho – kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?

4Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṁ na hoti; viññāṇe asati nāmarūpaṁ na hoti; nāmarūpe asati saḷāyatanaṁ na hoti … pe … bhavo na hoti … jāti na hoti … jātiyā asati jarāmaraṇaṁ na hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ti.

5Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe … amatadvāraṁ āhacca tiṭṭhati itipī"ti.

Navamaṁ.