266. First Discourse on Not Knowing (SA266)

Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time the Buddha said to the monks: “Saṁsāra is without a beginning, the revolving for a long time of those who are hindered by ignorance and bound by the fetter of craving, without understanding the origin of this dukkha.

“There is a time when it does not rain for a long time and the hundreds of cereal plants and the vegetation that grows on the earth all dry up completely. Monks, yet for living beings revolving in saṁsāra, hindered by ignorance and bound by the fetter of craving, there is no ending of the fetter of craving by that, no eradication of dukkha and making an end of it by that.

“Monks, there is a time when it does not rain for a long time and the water in the great ocean becomes completely exhausted. Monks, yet for living beings revolving in saṁsāra, hindered by ignorance and bound by the fetter of craving, there is no ending of the fetter of craving by that, no eradication of dukkha and making an end of it by that.

“Monks, there is a time when, after a long time, Sineru, the king of mountains, completely collapses. Yet for living beings revolving in saṁsāra, hindered by ignorance and bound by the fetter of craving, there is no ending of the fetter of craving by that, no eradication of dukkha and making an end of it by that.

“Monks, there is a time when, after a long time, the great earth is completely destroyed. Yet, for living beings revolving in saṁsāra, living beings hindered by ignorance and bound by the fetter of craving, there is no ending of the fetter of craving by that, no eradication of dukkha and making an end of it by that.

“Monks, it is just as if a dog is bound to a post. Because that bondage is not severed, for a long time the dog circles around that post, revolving and turning around it.

“In the same way, monks, foolish living beings that do not understand as it really is bodily form, the arising of bodily form, the cessation of bodily form, the gratification of bodily form, the danger in bodily form, and the escape from bodily form, for a long time revolve and turn around bodily form.

“In the same way not understanding as it really is feeling … perception … formations … consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger in consciousness, and the escape from consciousness, for a long time foolish living beings revolve and turn around consciousness.

“Monks, foolish living beings follow after and turn around bodily form, follow after and turn around feeling, follow after and turn around perception, follow after and turn around formations, follow after and turn around consciousness. Because of following after and turning around bodily form, they are not liberated from bodily form. Because of following after and turning around feeling … perception … formations … consciousness, they are not liberated from consciousness. Because of not being liberated from it, they are not liberated from birth, old age, disease, death, worry, sorrow, vexation, and pain.

“A learned noble disciple understands as it really is bodily form, the arising of bodily form, the cessation of bodily form, the gratification of bodily form, the danger in bodily form, and the escape from bodily form. He understands as it really is feeling … perception … formations … consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger in consciousness, and the escape from consciousness. Therefore he does not follow after and turn around bodily form … feeling … perception … formations … consciousness.

“Because of not following after and turning around, he is liberated from bodily form, liberated from feeling … perception … formations … consciousness. I say, he is liberated from birth, old age, disease, death, worry, sorrow, vexation, and pain.”

When the Buddha had spoken this discourse, the monks, hearing what the Buddha had said, were delighted and received it respectfully.

Translated by Bhikkhu Anālayo. Originally published in ‘On the Five Aggregates (2)—A Translation of Saṁyukta-āgama Discourses 256 to 272’. Dharma Drum Journal of Buddhist Studies, vol. 12, pp. 1–69 (2013). New Taipei City: Dharma Drum Buddhist College.

Prepared for SuttaCentral by Bhikkhu Sujato.