T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. II

Sutra 12

Doctrines in Groups

of Three

Thus have I heard. At one time, the Buddha sojourned at the monastery built by Anāthapiṇḍika in the Jetavana Forest accompanied by one thousand two hundred and fifty bhikṣus. At that time, the World-honored One said to the bhikṣus:

I shall exhort on the subject of the subtle [supreme] Dharma. Whatever I explain to you is endowed with meaning and pure and genuine essence, and it is well balanced in respect to the practice of austerity. This is called the "teaching comprised of three groups of doctrine.

" You should listen

attentively and contemplate and remember what I explain to you. The following is the teaching.

The bhikṣus were then attentive and ready to listen. The Buddha said to the bhikṣus:

The threefold doctrinal collection is comprised of three groups of doctrinal items. The first group of doctrinal items define the path that leads to an evil life course, the second group of doctrinal items define the path that leads to a good life course, and the third group of doctrinal items define the path that leads to nirvana. What is a singular item that leads to an evil life course? It is merciless malice toward others, which directs a person toward an evil life course. What is a singular item that leads to a good life course? It is merciful compassion toward other sentient beings, which directs a person toward a good life course. What is a singular item that directs a person to the goal of nirvana? It is the practice of mental awareness of one's inner and outer physical senses with strenuous effort. This directs a person toward nirvana.

Again, there is a double doctrinal item that leads to an evil life course, a second double doctrinal item that leads to a good life course, and a 17

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 59c

third double doctrinal item that leads to nirvana. What are the two doctrinal items that lead to an evil life course? One is the transgression of precepts and associating with the wicked, and another is breaking away from right views. What are the two doctrinal items that lead to a good life course? One is adherence to the precepts and the other is adherence to right views. What are the two doctrinal items that lead to nirvana? One is the practice of calming the mind and the other is the practice of analytical introspection.

Again, a triple doctrine leads to an evil life course, a second triple doctrine leads to a good life course, and a third triple doctrine leads to nirvana. What are the three doctrinal items that lead to an evil life course? They are the three kinds of morally unfavorable roots: greed, hatred, and delusion. What are the three doctrinal items that lead to a good life course? They are the three kinds of morally good roots: the absence of greed, hatred, and delusion. What are the three doctrinal items that lead to nirvana? They are the practice of the threefold concentration: concentration on the emptiness of the self and things attributed to it; concentration on signlessness or the nondifferentiation of things; and concentration on a non-purposeful or goal-free state of existence. Again, a fourfold doctrine leads to an evil life course, a second fourfold doctrine leads to a good life course, and a third fourfold doctrine leads to nirvana. What are the four doctrinal items that lead to an evil life course? They are first, uttering words of amorous passion; second, uttering hateful words; third, uttering frightening words; and fourth, uttering delusory words. What are the four doctrinal items that lead to a good life course? They are: first, words uttered in the absence of amorous passion; second, words uttered in the absence of hatred; third, words uttered in the absence of fearfulness, and fourth, words uttered in the absence of delusion. What are the fourfold doctrinal items that lead to nirvana? They are the four applications of mental awareness in the following: first, the inner and outer physical senses; second, sensation or feeling; third, the mind or intellect; and fourth, the psychophysical elements (aggregates).

Again, a fivefold doctrine leads to an evil life course, a second fivefold doctrine leads to a good life course, and a third fivefold doctrine leads 18

Sutra 12: Doctrines in Groups of Three

to nirvana. What are the five doctrinal items that lead to an evil life course? They consist of violation of the five precepts, i.e., taking life, taking what is not given, sexual misconduct, speaking falsehoods, and states of indolence arising from [the use of] intoxicants. What are the five doctrinal items that lead to a good life course? They consist of strict adherence to the five precepts: abstinence from taking life, from taking what is not given, from sexual misconduct, from speaking falsehoods, and from states of indolence arising from [the use of] intoxicants. What are the five doctrinal items that lead to nirvana? They are the five kinds of spiritual faculties: faith, effort, mindfulness, concentration, and insight. Again, a sixfold doctrine leads to an evil life course, a second sixfold doctrine leads to a good life course, and a third sixfold doctrine leads to nirvana. What are the six doctrinal items that lead to an evil life course? They are six kinds of disrespect: toward the Buddha, Dharma, and Sangha; toward the precepts; toward concentration; and toward one's parents. What are those six doctrinal items that lead to a good life course? They are six kinds of respect: toward the Buddha, Dharma, and Sangha; toward the precepts; toward concentration; and toward one's parents. What are those six doctrinal items that lead to nirvana? They are the six objects of mindfulness or recollection: being mindful of the Buddha, Dharma, and Sangha; being mindful of the precepts; being mindful of charity; and being mindful of divinity.

Again, a sevenfold doctrine leads to an evil life course, a second sevenfold doctrine leads to a good life course, and a third sevenfold doctrine leads to nirvana. What are the seven doctrinal items that lead to an evil life course? They are seven evil actions: taking life; taking what is not given; sexual misconduct; false speech; duplicitous speech; harsh speech; and frivolous sycophancy. What are those seven doctrinal items that lead to a good life course? They are seven good actions: abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from duplicitous speech, abstinence from harsh speech; and abstinence from frivolous sycophancy. What are the seven doctrinal items that lead to nirvana? They are seven auxiliary disciplines of enlightenment. First, a bhikṣu practices the discipline of mindfulness on the basis of nondesire and 19

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 60a

quiescence, distancing [himself from worldly matters]. In like manner, second, he practices the discipline of discernment of the psychophysical elements; third, he practices the discipline of effort; fourth, he practices the discipline of delight; fifth, he practices the discipline of freedom from bodily and mental disturbance; sixth, he practices the discipline of the practice of concentration; and seventh, he practices the discipline of the mind of equanimity on the basis of nondesire and quiescence, distancing [himself from worldly matters]. Again, an eightfold doctrine leads to an evil life course, a second eightfold doctrine leads to a good life course, and a third eightfold doctrine leads to nirvana. What are the eight doctrinal items that lead to an evil life course? They are eight kinds of wrong conduct (i.e., counter to the eightfold noble path): wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. What are the eight doctrinal items that lead to a good life course? They are the eight criteria of the secular world: gain and loss; infamy and fame; praise and blame; and suffering and happiness. What are those eight doctrinal items that lead to nirvana? They are the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Again, a ninefold doctrine leads to an evil life course, a second ninefold doctrine leads to a good life course, and a third ninefold doctrine leads to nirvana. What are the nine doctrinal items that lead to an evil life course? They are the nine kinds of hatred. First a person hates someone, thinking "He abused me in the past. " Second, he hates someone,

thinking "He is abusing me now.

" Third, he hates someone, thinking

"He will surely abuse me in the future.

" Fourth, a person hates someone,

thinking "He abused someone I love.

" Fifth, he hates someone, thinking

"He is abusing someone I love now.

" Seventh, he hates someone, thinking

"He will surely abuse someone I love in the future. " Seventh, a person

hates someone, thinking "He associated with someone I hate. " Eighth,

he hates someone, thinking "He is now associating with someone I hate. "

Ninth, a person hates someone, thinking "He will associate with someone I hate [in the future].

"

20

Sutra 12: Doctrines in Groups of Three

What are the nine doctrinal items that lead to a good life course? They are the nine kinds of subduing hatred. First, a person subdues his hatred for someone, thinking "This person abused me in the past, but what benefit is there in my holding a grudge against him? I have already subdued my hatred.

" Second, he thinks "I am now subduing my hatred.

"

Third, he thinks "I will subdue my hatred in the future. " Fourth, a person

subdues his hatred for someone, thinking "This person abused someone I love, but what benefit is there in my holding a grudge against him? I have already subdued my hatred.

" Fifth, he thinks "I am now subduing

my hatred.

" Sixth, he thinks "I will surely subdue my hatred in the future.

" Seventh, a person subdues his hatred for someone, thinking "Though this person befriended someone I hate, what benefit is there in my holding a grudge against him? I have already subdued my hatred. "

Eighth, he thinks "I am now subduing my hatred.

" Ninth, he thinks "I

will subdue my hatred in the future.

"

What are the nine doctrinal items that lead to nirvana? They are the nine roots of proper mental attention: delight, devotion, joy, happiness, concentration, absolute knowledge, the eradication [of defilement] and the maintenance of equanimity, absence of desire, and liberation. Again, a tenfold doctrine leads to an evil life course, a second tenfold doctrine leads to a good life course, and a third tenfold doctrine leads to nirvana. What are the ten doctrinal items that lead to an evil life course? They are the ten kinds of wrongful deeds: taking life, taking what is not given, sexual misconduct, speaking falsehoods, duplicitous speech, harsh speech, flattery, covetousnes, malicious intent, and wrong views. What are the ten doctrinal items that lead to a good life course? They are the ten kinds of good deeds: not taking life, not taking what is not given, not engaging in sexual misconduct, not speaking falsehoods, not enaging in duplicitous speech, not engaging in harsh speech, not engaging in flattery, not being covetous, not having malicious intent, and not holding wrong views. What are the ten doctrinal items that lead to nirvana? They are the ten direct paths: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right wisdom.

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Sutra 13. Greater Causality

The Canonical Book of the Buddha's Lengthy Discourses, Volume II O bhikṣus, you should be able to reach nirvana through the practice of these ten doctrinal disciplines. These are called the sublime right doctrines in groups of three. From the time I realized the status of a tathāgata I have continued to accomplish and complete that which should be done for the benefit of my disciples. Concerned with your destinies, I have continued to teach you the [doctrinal] scriptures and the [practical] path. You should be concerned about your destinies. You should always stay in a secluded place, such as under a tree, and never slacken in the practice of contemplation. If you do not work hard toward your religious goals now, what use is there in having regrets later on?

Having listened to the Buddha's exhortation, the bhikṣus were delighted and carried out what was taught by the Buddha.

[End of Sutra 12: Doctrines in Groups of Three]

22

Sutra 13

Greater Causality

(Dīgha Nikāya13: Mahā-nidāna Suttanta)

Thus have I heard. At one time, the Buddha was staying in the country of Kuru at the residence of Kammāsadhamma, accompanied by one thousand two-hundred fifty bhikṣus. At that time, Ānanda, while sitting in a secluded place, thought to himself:

How marvelous it is! The insight that is imbedded in the doctrine of twelvelimbed causality (pratītyasamutpāda) is so profound that I cannot fathom it. [In contrast,] my insight, accomplished in applying mental awareness to the function of intellect, is but a [simple] event before my eyes. What is that which is considered profound [and which I cannot see]? Thereupon, leaving his secluded room, Ānanda came to the place of the World-honored One and, after honoring him by bowing his forehead to the Buddha's feet, took his seat on one side and said to the World-honored One: A while ago, when I was practicing meditation in my secluded room, an idea struck me: How profound must be the insight of the twelvelimbed causality! And, how difficult it is to fathom it! [In comparison,] my insight, accomplished in the application of mental awareness to the function of intellect, is simply a [minor] phenomenon seen before me. What is that insight which is so profound [that I cannot see it], sir? At that moment, the World-honored One replied to Ānanda: You should not give up, Ānanda. The insight of the twelve-limbed causality is very profound and difficult to understand. O Ānanda, this twelvelimbed causality is difficult to see and difficult to know. If anyone, whether he is an evil god, the god Brahmā, śramaṇas, or brāhmaṇas, has not seen this causality before trying to fathom, investigate, and 23

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II analyze its meaning, he will be equally confused and unable to see what this causality is. O Ānanda, I shall now explain it to you. There is a causal condition for the fact of old age and death. Should someone ask you, "What is the causal condition of old age and death?" you should reply, "Birth is the condition of old age and death. " If he

asks again,

"What is this causal condition of the fact of birth?" , you

should reply,

"The will-to-becoming is the condition of birth. " If he

asks,

"What is the condition of this will-to-becoming?" , you should

reply,

"The act of grasping is the condition for the will-to-becoming. "

If he then asks, "What is the causal condition of the act of grasping?" ,

you should reply, "Thirstlike craving is the condition for the act of grasping. " If he asks again, "What is the causal condition of thirstlike craving?" ,

you should reply, "Sensation or feeling is the condition for thirstlike craving.

" If he asks again, "What is the causal condition of sensation?" ,

you should reply, "Sense contact is the condition of sensation. " If he

then asks,

"What is the causal condition of sense contact?" , you should

reply,

"The sixfold sense operation is the condition of sense contact. "

If he asks again, "What is the causal condition of the sixfold sense operation?" , you should reply, "A mental and physical process is the condition of sixfold sense operation. " If he asks again, "What is the causal condition of this mental and physical process?" , you should reply, "Consciousness is the condition of the mental and physical process. " If he then asks, "What is the causal condition of consciousness?" , you should reply, "A

group of dispositional forces is the condition of consciousness. " If he

then asks,

"What is the causal condition of the dispositional forces?" ,

you should reply, "The state of ignorance is the condition of the dispositional forces. "

O Ānanda, in this manner, depending on ignorance (avidyā), there arises dispositional forces. Depending on dispositional forces (saṃskāra), there arises consciousness. Depending on consciousness (vijñāna), there arises a mental and physical process. Depending on the mental and physical process (nāmarūpa), there arises the sixfold sense operation. Depending on the sixfold sense operation (āyatana), there arises sense contact [with an object]. Depending on sense contact (sparśa), there arises sensation (sense perception). Depending on sensation (vedanā), there arises 24

Sutra 13: Greater Causality

thirstlike craving. Depending on craving (ṭṛṣṇā), there arises an act of grasping. Depending on grasping (upādāna), there arises the will-tobecoming. Depending on the will-to-becoming (bhava), there arises birth. Depending on birth (jāti), there arises the process of old age, sickness, death, sorrow, lamentation, suffering, and agony. This aggregate [of old age and death] (jāramaraṇa), which is suffering in itself, arises on the basis of birth. This is called the causal aggregate of suffering. The Buddha said to Ānanda:

What does it mean to say that depending on the condition of birth, there arises the effect of old age and death? If every sentient being were prevented from being born, how could old age and death arise in anyone? Ānanda replied,

The Buddha continued:

"Old age and death would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that the fact of old age and death arises depending on birth, and that depending on birth, there arises old age and death. The meaning of causal dependence that I intend to explain can be found here.

Again, the Buddha said to Ānanda:

What does it mean to say that depending on the will-to-becoming, there arises birth? If every sentient being were prevented from being driven by the will-to-becoming toward the realm of desire (kāmadhātu), toward the realm of form (rūpadhātu), or toward the formless realm (ārūpya dhātu), how could birth arise in anyone? Ānanda replied,

The Buddha continued:

"Birth would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that birth arises depending on will-to-becoming, and that depending on the willto-becoming there arises birth. The meaning of "causal dependence" that I intend to explain can be found here.

Again the Buddha said to Ānanda:

25

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II What does it mean to say that depending on an act of grasping, there arises the will-to-becoming? If every sentient being were prevented from grasping desires, taking wrong views as true, taking wrong disciplines as true, or taking the existence of a self as true, how could the will-tobecoming arise in anyone? Ānanda replied,

The Buddha continued:

"The will-to-becoming would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that will-tobecoming arises depending on grasping, and that depending on grasping there arises will-to-becoming. The meaning of causal dependence that I intend to explain can be found here.

Again, the Buddha said to Ānanda:

What does it mean to say that depending on thirstlike craving, there arises an act of grasping? If every sentient being were prevented from being driven by a thirstlike craving toward desire, toward becoming, or toward non-becoming, how could grasping arise in anyone? Ānanda replied,

The Buddha continued:

"Grasping would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that grasping arises depending on thirstlike craving, and that depending on thirstlike craving there arises grasping. The meaning of causal dependence that I intend to explain can be found here.

Again, the Buddha said to Ānanda:

What does it mean to say that depending on sensation, there arises thirstlike craving? If every sentient being were prevented from experiencing pleasure, pain, or neither pleasure nor pain, how could thirstlike craving arise in anyone?

Ānanda replied,

The Buddha continued:

"Thirstlike craving would not be able to arise, sir. "

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Sutra 13: Greater Causality

As you say, O Ānanda, because of this causality, we know that thirstlike craving arises depending on sensation, and that depending on sensation there arises thirstlike craving. The meaning that I intend to explain can be found here.

O Ānanda, you should know that from the cause of thirstlike craving there arises an act of pursuit; from the cause of pursuit there arises an object of pursuit or acquisition; from the cause of acquisition there arises a value of utility; from the cause of utility there arises desire; from the cause of desire there arises attachment; from the cause of attachment there arises greed; from the cause of greed there arises an act of guarding; from the cause of guarding there arises an act of defending. O Ānanda, from the cause of the act of defense there arise armed conflicts and legal disputes that create innumerable evils. The meaning of causal dependence that I intend to explain can be found here.

O Ānanda, what does this mean? If every sentient being were dissuaded from the act of defending, how could armed conflicts and legal disputes arise, producing innumerable evils?"

Ānanda replied,

The Buddha continued:

"These evils would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that armed conflicts and legal disputes arise from the cause of defending, and that depending on the act of defending there are armed conflicts and legal disputes. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

Again, the Buddha said to Ānanda:

What does it mean to say that from the cause of guarding there arises an act of defending? If every sentient being were dissuaded from the act of guarding, how could an act of defending arise?

Ānanda replied,

The Buddha continued:

"Acts of defense would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that an act of defense arises from the cause of guarding, and that depending on the 27

61a

The Canonical Book of the Buddha's Lengthy Discourses, Volume II act of guarding, there is the act of defending. O Ānanda, the meaning of causal dependence that I intend to explain can be found here. Again, the Buddha said to Ānanda:

What does it mean to say that from the cause of greed, there arises an act of guarding? If every sentient being were persuaded from being affected by greed, how could an act of guarding arise?" Ānanda replied,

The Buddha continued:

"Acts of guarding would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that an act of guarding arises from the cause of greed, and that depending on greed there is the act of guarding. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

O Ānanda, what does it mean to say that from the cause of attachment there arises greed? If every sentient being were prevented from becoming attached [to anything], how could greed arise in anyone? Ānanda replied,

The Buddha continued:

"Greed would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that greed arises from the cause of attachment, and that depending on attachment there is greed. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

O Ānanda, what does it mean to say that from the cause of desire there arises attachment? If every sentient being were prevented from desire [for anything], how could attachment arise in anyone? Ānanda replied,

The Buddha continued:

"Attachment would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that attachment arises from the cause of desire, and that depending on desire there is attachment. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

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Sutra 13: Greater Causality

O Ānanda, what does it mean to say that from the cause of utility there arises desire? If every sentient being were prevented from finding utility [in anything], how could desire arise in anyone? Ānanda replied,

The Buddha continued:

"Desire would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that desire arises from the cause of utility, and that depending on utility there is desire. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

O Ānanda, what does it mean to say that from the cause of acquisition there arises utility? If every sentient being were prevented from making acquisitions, how could utility arise in anyone? Ānanda replied,

The Buddha continued:

"Utility would not be able to arise, sir.

"

As you say, O Ānanda, because of this causality, we know that utility arises from the cause of acquisition, and that depending on acquisition there is utility. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

O Ānanda, what does it mean to say that from the cause of an act of pursuit there arises acquisition? If every sentient being were prevented from the pursuit of anything, how could acquisition arise in anyone? Ānanda replied,

The Buddha continued:

"Acquisition would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that acquisition arises from the cause of the act of pursuit, and that depending on the act of pursuit there is acquisition. O Ānanda, the meaning of causal dependence that I intend to explain can be found here. O Ānanda, what does it mean to say that from the cause of thirstlike craving there arises an act of pursuit? If every sentient being were prevented from the pursuit of anything, how could thirstlike craving arise in anyone?

29

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II Ānanda replied,

The Buddha continued:

"Thirstlike craving would not be able to arise, sir. "

As you say, O Ānanda, because of this causality, we know that the act of pursuit arises from the cause of thirstlike craving, and that depending on thirstlike craving there is the act of pursuit. O Ānanda, the meaning of causal dependence that I intend to explain can be found here. Again the Buddha said to Ānanda:

From the cause of thirstlike craving there arises an act of pursuit, and so on, up to the arising of guarding and defending. From the cause of sensation a similar causal series can be established; that is, from the cause of sensation there arises an act of pursuit, and so on, up to the act of guarding and defending.

The Buddha said to Ānanda:

What does it mean to say that depending on sense contact there arises sensation? O Ānanda, if there was neither visual faculty, nor visual form, nor visual perception, how could contact arise?" Ānanda replied:,

"There would be no contact, sir.

"

[The Buddha continued:]

If there is neither sound nor auditory sensation, neither odor nor olfactory sensation, neither taste nor gustatory sensation, neither the physical body nor tactile sensation, neither intellect nor mental impression, how could there be sense contact?

[Ānanda replied,] "There would be no contact, sir. "

The Buddha continued,

"O Ānanda, if every sentient being were prevented from experiencing sense contact, how could sensation arise?" [Ānanda replied,] "There would be no sensation, sir. "

[The Buddha continued:]

As you say, O Ānanda, because of this causality, we know that sensation arises from sense contact, and that depending on sense contact there is sensation. O Ānanda, the meaning of causal dependence that I intend to explain can be found here.

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Sutra 13: Greater Causality

The Buddha said to Ānanda:

O Ānanda, what does it mean to say that depending on the mental and physical process16 there arises sense contact? If every sentient being were prevented from having the mental and physical process, how could there be mental contact?

[Ānanda replied,] "There would be no mental contact, sir. "

[The Buddha continued,] "If every sentient being was prevented from having a physical body and sense organs, how could bodily contact arise?" [Ānanda replied,] "There would be no bodily contact, sir. "

[The Buddha continued,] "O Ānanda, if there was no mental and physical process, how could any contact arise?"

[Ānanda replied:] "There would be no contact, sir. "

[The Buddha continued:]

O Ānanda, because of this causality, I know that sense contact arises from the cause of a mental and physical process, and that depending on a mental and physical process there arises sense contact. The meaning of causal dependence that I intend to explain can be found here. O Ānanda, what does it mean to say that depending on consciousness there arises the mental and physical process? If consciousness does not enter into the mother's womb, could a mental and physical process arise? [Ānanda replied,] "No, sir.

"

[The Buddha continued,] "If consciousness enters the womb and does not come out of it, could a mental and physical process arise?" [Ānanda replied,] "A mental and physical process would not be able to arise, sir.

"

[The Buddha continued,] "If consciousness comes out of the womb and the fetus dies, could a mental and physical process be increased?" [Ānanda replied,] "No, sir.

"

[The Buddha continued,] O Ānanda, if there is no consciousness, could a mental and physical process arise?"

[Ānanda replied,] "No, sir.

"

[The Buddha continued:]

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II O Ānanda, because of this causality, I know that a mental and physical process arises from the cause of consciousness, and that depending on consciousness there arises a mental and physical process. The meaning of causal dependence that I intend to explain can be found here. O Ānanda, what does it mean to say that depending on a mental and physical process there arises consciousness? If consciousness does not stay with the mental and physical process, there is no abode of consciousness. If there is no abode of consciousness, how could birth, old age, death, sorrow, lamentation, suffering, and agony arise? [Ānanda replied,] "None of these things could arise, sir. "

[The Buddha continued,] "O Ānanda, if there is no mental and physical process, how could consciousness arise?"

[Ānanda replied,] "Consciousness could not arise, sir. "

[The Buddha continued:]

O Ānanda, because of this causality, I know that consciousness arises from the cause of the mental and physical process, and that depending on the mental and physical process there arises consciousness. The meaning of causal dependence that I intend to explain can be found here. O Ānanda, therefore, the mental and physical process depends on consciousness and consciousness depends on the mental and physical process; the mental and physical process depends on the sixfold sense operation and the sixfold sense operation depends on sense contact; sense contact depends on sensation and sensation depends on thirstlike craving; thirst like craving depends on grasping and grasping depends on the will-tobecoming; the will-to-becoming depends on birth and birth depends on old age, death, sorrow, lamentation, suffering, and agony. O Ānanda, [as to the causal relation between the mental and physical process and consciousness and the subsequent series,] the causal chains have been equally addressed, equally answered, equally delimited, equally explained, equally intuited, and regarded as an [individual] sentient being. O Ānanda, bhikṣus should acquire this principle of causality; this transcendent insight, freed from the evil influence of defilements by intuiting it as it really is, thereby liberates the mind from desire. 32

Sutra 13: Greater Causality

O Ānanda, the kind of bhikṣuwho thus realizes liberation should be called one who has realized liberation through analytical insight. These emancipated bhikṣus know how the Tathāgata is existentially limited (i.e., does not exist after death), how he is not limited (i.e., exists after death), how he is both limited and unlimited, and how he is neither limited nor unlimited. How do they know this? O Ānanda, [the causality of the mental and physical process and consciousness, together with the subsequent series,] have been equally addressed, equally answered, equally delimited, equally explained, equally intuited, and regarded as an [individual] sentient being. Having thus known the nature of sentient beings thoroughly, those bhikṣus who have realized liberation through transcendent insight, freed from the evil influence of defilements, though neither seeing nor knowing in an ordinary sense, are yet able to see and know the nature of the Tathāgata as it really is.

O Ānanda, whoever speculates about the self invariably upholds the view that it exists, and they then regard the mental and physical aggregates together with sensation as an individual self. Some say, "Sensation is

not the self, but the self is sensation.

" Others say,

"Sensation is not the

self, and the self is not sensation either, but the element of sensation as a whole is the self.

" Others say,

"Sensation is neither the self, nor is the

self sensation, nor do the elements of sensation constitute the self either, but thirstlike craving alone is the self.

"

O Ānanda, if someone, referring to the self, asserts that sensation is the self, you should say to them,

"The Tathāgata distinguishes three

kinds of sensation; namely, pleasure, pain, and neither pleasure nor pain. When one feels a pleasurable sensation, there is neither a sensation of pain nor that of neither pleasure nor pain. When one feels pain, there is neither a sensation of pleasure nor that of neither pleasure nor pain. When one feels a sensation of neither pain nor pleasure, there is neither a sensation of pain nor a pleasurable sensation. O Ānanda, this is because a pleasurable object, with which the sense faculty has come into contact, produces a pleasurable sensation [only]. When a sense contact that produces a pleasurable sensation ceases, the sensation also simultaneously ceases to be. O Ānanda, a painful object, with which a sense faculty has come into contact, produces a painful sensation [only]. When a sense 33

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II contact that produces a painful sensation ceases, the sensation also simultaneously ceases to be. A sense object that is neither painful nor pleasurable, with which a sense faculty has come into contact, produces a sensation of neither pain nor pleasure [only]. If the sense contact that produces a sensation of neither pain nor pleasure ceases, the sensation also simultaneously ceases to be.

O Ānanda, this is comparable to obtaining fire by friction. If someone rubs a piece of wood against another piece of wood, creating friction, fire can be obtained; if he keeps the two pieces of wood apart, however, there is no possibility of creating fire. Likewise, sensation arises from the contact between an object and its corresponding sense faculty. A pleasurable sensation arises from contact with an object, but if this contact ceases to be, the sensation also simultaneously ceases. A painful sensation arises from contact with an object, but if this contact ceases, the sensation also simultaneously ceases to be. A neutral sensation of neither pleasure nor pain arises from contact with an object, but if this contact ceases, the sensation also simultaneously ceases to be. O Ānanda, these three kinds of sensation are thus conditioned [by sense contact] and are impermanent. These kinds of sensation arise through the causality of dependent origination (pratītyasamutpāda). Whatever arises through dependent origination is subject to decay, is mutable, and undergoes change. This causality is not the existence of the self, nor is the self the existence of this causality. One should see this matter as it really is, through right knowledge. O Ānanda, one who thinks that the self exists regards sensation as the self. Such a person is wrong. O Ānanda, suppose someone who believes in the existence of the self asserts,

"Sensation is not the self,

but the self is sensation.

" You should say to him,

"The Tathāgata distinguishes three kinds of sensations: pleasure, pain, and neither pleasure nor pain. If pleasurable sensation is the self, then when the pleasurable sensation passes there would come to be two selves. This is wrong. If a painful sensation is the self, then when the pain subsides there would come to be two selves. This is also wrong. If a sensation of neither pleasure nor pain is the self, then when this neutral sensation passes there would come to be two selves. This is wrong.

"

34

Sutra 13: Greater Causality

O Ānanda, if one who sees the existence of the self asserts, "Sensation

is not the self, but the self is sensation,

" that person is wrong. O Ānanda,

one who speculates about the existence of the self upholds the following theory: "Sensation is neither the self, nor is the self sensation, but the elements of sensation constitute the self.

" You should say to him,

"There

is no sensation whatsoever. How can you say that there are elements of sensation? Are you identifiable with elements of sensation?' He will surely reply,

"No, I cannot be identified with these elements.

" Therefore,

Ānanda, one who speculates about the existence of the self, saying, "Sensation is neither the self, nor is the self sensation, but the elements of sensation constitute the self"

—that person is incorrect.

O Ānanda, one who speculates upon the existence of the self asserts, "Sensation is neither the self, nor is the self sensation, nor are the contents of sensation the self, but thirstlike craving is the self. " You should say

to him,

"There is no sensation at all. How can thirstlike craving exist? Are you identifiable with this thirstlike craving?' He will surely reply, "No, I cannot be identified with it.

" Therefore, Ānanda, one who speculates upon the existence of the self, asserting, "Sensation is not the self,

nor is the self sensation, nor are the elements of sensation the self, but the thirstlike craving alone is the self"

—that person is incorrect.

O Ānanda, [as to the causal relation between the mental and physical process and consciousness, and the subsequent series,] the causal linkages have been equally addressed, equally answered, equally delimited, equally explained, equally intuited, and regarded as an [individual] sentient being. O Ānanda, those bhikṣus, having thus known the nature of human existence thoroughly as it really is, are liberated from the mind of desire by acquiring transcendent insight, thereby freed from the evil influence of defilements. They are called ones who have realized liberation through analytical insight. The bhikṣus who have realized liberation know the existence of the self, the nonexistence of the self, both the existence and nonexistence of the self, as well as neither the existence nor nonexistence of the self. How is this so? O Ānanda, [regarding the causality of dependent origination,] the causal linkages have been equally addressed, equally answered, equally delimited, equally explained, equally intuited, and regarded as an [individual] sentient being. Having thus known the nature 35

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of human existence thoroughly, those bhikṣus realize liberation through the attainment of transcendent insight, freed from the evil influence of defilements. Though neither seeing nor knowing in an ordinary sense, they are able to see and know the aforementioned fourfold knowledge. The Buddha said to Ānanda:

Among those who speculate about the existence of the self, it has been equally established that some identify certain [nonsentient] material elements with a "self"; others identify unlimited material elements with a "self"; further, others identify a small portion of the mental or sentient elements (i.e., the four remaining mental aggregates) with a "self"; while yet others identify unlimited mental elements with a "self. " O Ānanda,

those who identify a part of the material elements with the self are convinced that their view alone is good, and all other views are wrong. Those who identify unlimited material elements with the self are also convinced that their view alone is good, and all the other views are wrong. Those who identify limited mental elements with the self are convinced that their view alone is good, and all other views are wrong. Those who identify unlimited mental elements with the self are convinced that their view is good, and all other views are wrong. The Buddha said to Ānanda:

Some śramaṇas and brāhmaṇas assert that the seven abodes of consciousness and the two higher abodes are a safe haven, a place of release, of protection, like a house, guiding lights, wisdom, a refuge, free from falsity and defilement. What are these seven? The first is when sentient beings possess different bodies and different ideations. These are humans and heavenly beings. This is the initial abode of consciousness. Some śramaṇas and brāhmaṇas assert,

"This is the place of safe haven, of

release, of protection, a house, a light, wisdom, a refuge, free from falsity and defilement.

" O Ānanda, if a bhikṣuknows this initial abode of consciousness, its causal origin derived from the totality of causes and conditions, its cessation, their pleasure and pain, and the way of transcending it, he sees things as they really are. O Ānanda, such a bhikṣuwould say, "I

have seen that the aggregates are not the self, nor is the self the aggregates. 36

Sutra 13: Greater Causality

I have seen the aggregates as they really are.

" [Second,] when sentient

beings possess individual bodies but one and the same ideation, this is the time when the god Brahmā was initially born in Ābhāsvara Heaven, where communication is transmitted by light instead of sound. [Third,] when sentient beings possess one and the same body but different ideations, this is Ābhāsvara Heaven. [Fourth,] when sentient beings possess one and the same body and ideation, this is Śubhakṛtsna Heaven. Fifth is when sentient beings abide in the sphere of infinite space; sixth is when sentient beings abide in the sphere of infinite consciousness; and seventh is when sentient beings abide in the sphere of nothingness or nonutility. These are the seven abodes of consciousness. Some śramaṇas and brāhmaṇas assert that these are places of safe haven where consciousness may abide, a place of release, of protection, a house, a guiding light, wisdom, a refuge, free from falsity and defilement. O Ānanda, if, however, a bhikṣuknows these abodes of consciousness, their causal origin derived from the totality of causes and conditions, their cessation, their pleasure and pain, and the way of transcending them, he sees things as they really are. Such a bhikṣu would say, "I have

seen that these aggregates are not the self, nor is the self these aggregates. I have seen the aggregates as they really are.

" This is the nature of the

seven abodes of consciousness.

What are the two bases of consciousness? They are the abodes of sentient beings who abide in the sphere of nonideation and in the sphere of neither ideation nor nonideation. Some śramaṇas and brāhmaṇas assert that these are places of safe haven where consciousness may abide; abodes to be sought and protected, houses, guiding lights, wisdom, refuges, free from falsity and defilement. O Ānanda, if a bhikṣuknows these abodes of consciousness, their causal origin derived from the totality of causes and conditions, their cessation, their pleasure and pain, and the way of transcending them, he sees things as they really are. Such a bhikṣuwould say,

"I have seen that these aggregates are not the self, nor is the self these aggregates. I have seen things as they really are. "

This is the nature of the two bases of consciousness. O Ānanda, again, there are eight kinds of deliverance. What are these eight? When one, with an ideation of form within, perceives external 37

Sutra 14. Indra’s Questions on Causality

The Canonical Book of the Buddha's Lengthy Discourses, Volume II forms, this is the first deliverance. When without any form or internal ideation one perceives external forms, this is the second deliverance. When one has thus terminated all defilements, this is the third deliverance. When, having transcended all form ideations and annihilated sensory reaction, one abides in the first formless state of concentration, this is the fourth deliverance. Having transcended the realm of infinite space, one abides in the realm of infinite consciousness; this is the fifth deliverance. Having transcended the previous realm, one abides in the realm of nothingness or nonutility; this is the sixth deliverance. Having transcended the previous realm, one abides in the realm of neither ideation nor nonideation; this is the seventh deliverance. Having transcended this realm, one abides in the final state of cessation that transcends the senses and ideation; this is the eighth deliverance. O Ānanda, bhikṣus should be able to freely traverse from one liberated state to another in due order as well as in reverse order. Such a bhikṣu can realize these stages of liberation simultaneously. At that time, Ānanda, having listened to the Buddha's exhortation, was delighted, respectfully received the teaching, and carried out what was taught by the Buddha.

[End of Sutra 13: Greater Causality]

38

Sutra 14

Indra's Questions

on Causality

(Dīgha Nikāya21: Sakka-pañha Suttanta) Thus have I heard. At one time, the Buddha was staying in Magadha at Indra's Śāla Tree Cave on Mount Vediyaka, north of the village of Āmra. At that time, Śakra, lord of the gods, motivated by subtle good intent, wished to see the Buddha, thinking,

"I would like to go to see the World-honored One. " Having

heard that their lord, motivated by subtle good intent, was ready to visit the Buddha, the Trāyastriṃśa gods then came to speak to the god Indra, saying: Very good, indeed. O Lord Śakra, motivated by subtle good intent, you are ready to see the Tathāgata. We wish also to visit the World-honored One in your company, sir.

"

The god Indra at once spoke to Pañcasikha, the gandharvagod, "I am

ready to visit the World-honored One. You should accompany me. The Trāyastriṃśa gods too shall come along with me. " All delightedly replied,

"Yes, sir.

"

Thereupon, Pañcasikha played a string instrument made of lapis lazuli to offer music before Śakra while standing among the other gods. Then Śakra, lord of the gods, the Trāyastriṃśa gods as well as Pañcasikha, suddenly disappeared from the assembly hall and arrived at Mount Vediya of Magadha as quickly as the time it takes for a wrestler to bend his arm and straighten it. At that time, the World-honored One was engaged in fiery concentration, illumining all of Mount Vediya in a similar fiery color. Then, seeing the fiery slopes, the countrymen said to each other, "The reason that this mountain is

brightly illumined in fiery color must be found in the power of the Tathāgata and the gods.

"

Thereupon, Śakra said to Pañcaśikha: The Tathāgata, who has extinguished all defilements, is difficult to see, because he frequently descends to this remote, secluded place and spends 39

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II his hours in silence, uttering no words, accompanied in the silence only by wild birds and animals. Many great deities reside in this mountain, accompanying the World-honored One. May you play your instrument before the World-honored One to entertain him. I shall come later on accompanying the other gods.

Pañcaśikha replied,

"Yes, sir.

" At once he visited the place by himself as instructed and played his instrument in a spot near the World-honored One, accompanying it with a song:

O my dear Bhadrā, you should venerate your father. Your father is very handsome.

When you were born to him,

I was in love with your mother, Lakṣmī. Originally, caused by a minor event, In my mind arose higher aspiration, Evolving to become greater and more intense. As a result, I frequently made offerings to the arhats, Engaged myself in practicing four kinds of meditation Along with the sons of the Śākyas, Always enjoying a quiet residence, As though my mind sought the nectar [of religious salvation]. While I concentrated myself in practice, Śākyamuni also gave rise within himself the aspiration To pursue the path of realizing supreme enlightenment. He still proceeds upon that career path even now, While I seek that woman,

Wishing to make love without fail. My mind has been entrapped in attachment, Unable to abandon my passion toward her. Though wishing to abandon it,

I have not been able to leave, Just like an elephant languishing in chains. I am like one who meets a cool wind when hot, Who obtains cool springwater when thirsty, Who realizes nirvana;

40

Sutra 14: Indra's Questions on Causality I am like water that extinguishes fire, An ill person who is visited by a good doctor, A starving person who obtains delicious food and Is gratified by consuming it to his heart's content, An arhat who abides in a state of realization, and An elephant that, though still in chains, yet resists. Like such an elephant,

I suddenly dash here and there, hardly controllable; Unrestrained, I cannot stop by myself; Just as an elephant pressed by heat plunges into a cool pond, Its surface totally covered with various flowers, Thereby cooling its entire body.

Whatever offering I have made before and will make later on Should be offered to the arhats.

Whatever I obtain due to rewarding fortune Should be given to them.

If you die, I shall die together [with you]. [If I] survive after [your demise], I will commit suicide. Without you, I certainly cannot live. May the lord of the Trāyastriṃśa gods, O Śakra, Grant me my wish.

I shall praise you with due propriety. May you extend your sympathetic understanding to my request. At that time, the World-honored One came out of the state of concentration and said to Pañcaśikha:

Very good, O Pañcaśikha, you have praised the Tathāgata with your voice of purity, accompanying it by playing the stringed instrument made of lapis lazuli. The instrumental sound and your voice, neither too long nor too short, well harmonized over a melancholy tune, is able to move human hearts. Your performance on the instrument seems to express various meanings, not only explaining the bondage of desire and praising the practice of austerity, but also promoting the life of the śramaṇaand the goal of nirvana.

41

The Canonical Book of the Buddha's Lengthy Discourses, Volume II At that moment, Pañcaśikha said to the Buddha: I recall, sir, that once in the olden days, when the World-honored One had accomplished the path of the Buddha under the nyagrodhatree of Ajapāla near the Nairañjanā River in Uruvela, the son of Indra's charioteer, Sikhaddi by name, and the daughter of the gandharvagod got together to seek sexual gratification. At that time, having confirmed that their minds were inclining toward this, I composed verses at once and, by way of playing a tune, I explained to them the bondage of desire, commended the practice of austerity, and exhorted the life of the śramaṇa as well as nirvana. Then, having listened to my song, that heavenly nymph raised her eyes toward me and said with a smile, "O dear Pañca śikha, I have not yet seen the Tathāgata but I have heard of the words of praise spoken by those gods assembled in the Sudharma Hall of Trāyastriṃśa Heaven, saying,

"He has such-and-such virtues,

" "He has

such-and-such powers,

" [and so on]. You have always upheld your faith in the Tathāgata and have been closely associated with him. Now I wish to become acquainted with the Tathāgata along with you, sir. " O Worldhonored One, at that time I gave my promise to her, but ever since I have not had an opportunity to speak to her again, sir. Then Śakra, lord of the gods, thought to himself, "Pañcasikha has already

entertained the Tathāgata. I now should think of him [and communicate]. "

Śakra, lord of the gods, thus thought of the gandharvagod. This thought then appeared in Pañcaśikha's mind, "Now, Śakra, lord of the

gods, has sent a message to me.

" At once, picking up the string instrument

made of lapis lazuli, Pañcaśikha returned to the place of the god Indra. Indra said to him:

May you go to see the World-honored One as my proxy, representing the Trāyastriṃśa gods, and after greeting him with a bow say these words of enquiry about his well-being: "Is His Holiness at ease with his rising and sitting, does he feel strong in his walking?" Thus instructed, Pañcaśikha returned to the World-honored One and, having honored the Buddha by bowing his forehead to the Buddha's feet, he withdrew to one side and said to the World-honored One: 42

Sutra 14: Indra's Questions on Causality

Śakra, lord of the gods, lord of Trāyastriṃśa Heaven and all the gods therein, sent me to the World-honored One with words of enquiry regarding your well-being: "Is His Holiness at ease in his rising and sitting, does he feel strong in his walking?"

The World-honored One replied:

May you, the god Indra, and all the Trāyastriṃśa gods equally enjoy increased longevity, a pleasurable life, and good health. For the gods of those other heavens and humans, as well as those sentient beings, the asuras, have been indulged with longevity, comfortable living, and the absence of illness.

At that moment, Śakra, lord of the gods, again thought to himself, "We

should see and pay our respects to the World-honored One. " Accompanied

by the Trāyastriṃśa gods, he immediately went to the place of the Buddha and all of the gods, having honored the Buddha by bowing their foreheads to the Buddha's feet, withdrew to one side.

Thereupon the god Indra said to the Buddha,

"This is strange. I feel that

I am sitting far away from the World-honored One, and I should take my seat at a closer spot.

"

The Buddha said to the god Indra,

"Though the assembly of your gods is

quite large, come closer toward me and take your seat. "

At that moment, the Śāla Tree Cave automatically increased in size so as to provide abundant space for all the Trāyastriṃśa gods. Thereupon, the god Indra and the Trāyastriṃśa gods, as well as Pañcaśikha, all honored the Buddha by bowing their foreheads to the Buddha's feet and withdrew to take their seats on one side.

Śakra, lord of the gods, said to the Buddha:

At one time, the World-honored One was at the house of a lay brāhmaṇa householder in Śrāvastī. At that time, the World-honored One had entered into the fiery mental concentration. I was then traveling on a minor errand, in a treasure chariot equipped with thousand-spoked wheels, and as I was passing through the air on the way to visit the guardian god Virūḍhaka, I happened to see a heavenly maiden, her hands held together in reverence, standing before the World-honored One. I approached her and said: 43

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 63c

When the World-honored One comes out from his concentration, may you greet him by announcing my name and enquire about his well-being: "Is His Holiness at ease in his rising and sitting, does he feel strong in his walking?"

I was uncertain whether [the heavenly maiden] really conveyed my greeting to Your Holiness. O World-honored One, do you recall the occasion, sir? The Buddha replied:

Yes, indeed, I recall it. She announced your name and greeted me in your very voice. When I came out of the concentration, I could still hear the sound of your chariot [fading away].

The god Indra said to the Buddha:

Once upon a time, due to of some minor business, I happened to be together with the Trāyastriṃśa gods, who were assembled at the Sudhar ma Hall, when the senior gods all commended me with the following words: "If the Tathāgata should arise in this world, he will promote our well-being while causing the advantage of the asuras, the adversarial demigods, to diminish.

" Now I myself see Your Holiness, thus knowing

and directly confirming that the Tathāgata, Arhat, has indeed appeared in this world, promoting the well-being of the gods while causing the advantage of the asuras to diminish.

There was a Śākya daughter, Gopikā by name, who practiced the discipline of pure and genuine austerity under the World-honored One, and who, after her body had dissolved and her life had ended, was born in Trāyastriṃśa Heaven as my son, [ Gopaka]. All the Trāyastriṃśa gods praised him,

"Gopaka, son of our lord, is in possession of great merit and the power of influence.

" There were also three bhikṣus who had once practiced austerity under the World-honored One. After their bodies dissolved and their lives ended, they were born among lowly gods such as gandharvas. They come every day to serve me and play music at my mealtimes, day and evening. Having seen them, Gopaka teased them in these verses: You are the Buddha's disciples.

Once when I was in a lay household,

44

Sutra 14: Indra's Questions on Causality I used to offer you alms and robes, and Venerated you with respect and reverence. Whatever name you had at that time, Having received the Buddha's teaching, You failed to investigate into the doctrines Taught by the master of supreme insight. In my previous life,

I venerated you and was intent In listening to the teachings of the Buddha, and Thus was born in this Trāyastriṃśa Heaven as the son of the god Indra. Can't you see that in my previous life I was a woman, But because of my merit

I am now the son of the god Indra? In your previous life,

Both of you together practiced austerity, Yet you have now fallen to a lower position, Thus serving us at mealtimes. Because of the wrong deeds you once did, You are now receiving such an unfavorable reward, Placing yourselves as servants to us at mealtimes. You were born in an impure locality Unable to avoid others' teasing. Having listened to my teasing, You should be weary of your position. From now on, exert yourselves and Never take a position in service to others. O you two, exert yourselves in your practice, Contemplate the teaching of the Tathāgata, Forsake whatever you feel as attachment, Understand the result of desire and impure conduct: Insofar as you are bound by desire, Your conduct cannot be really true But is of the deceptive human world. Just as an elephant breaks its reins, One should go beyond Trāyastriṃśa Heaven. 45

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 64a

Through heroic endeavor

One should go beyond Trāyastriṃśa Heaven, While Śakra and the heavenly gods Assemble at the Sudharma Hall, Thereby causing Śakra to sigh in wonder and The Trāyastriṃśa gods to acknowledge his superior power. Indeed, the son of the Śākya

[Actually] accomplished this heroic feat, Going beyond Trāyastriṃśa Heaven. (Here in the Chinese text, Indra continues his narrative in verse:) Wearying of the bondage caused by desire, Gopaka thus completed his exhortation [Referring again to that exemplary hero,] saying, "The Buddha appeared in the country of Magadha, Known to all as Śākyamuni.

"

Those three bhikṣus, though disappointed at the time, Regained their practice of mindfulness later on. One of the three became a gandharvagod, While the other two,

Having realized the truth of the noble path, Transcended Trāyastriṃśa Heaven. The disciples did not doubt

Whatever doctrine the World-honored One taught. Of those three bhikṣus,

Who all listened to the Buddha's teaching, Two excelled in practice more than the other one. Having realized their own excellent accomplishment, These two have just been born in Ābhāsvara Heaven. Having witnessed this event,

I come to present myself at the place of the Buddha. Lord Indra said to the Buddha, address my doubts?"

The Buddha replied,

ingly.

"

"May Your Reverence spare a moment to "Let me know your questions. I shall answer accord-46

Sutra 14: Indra's Questions on Causality

At that time, the god Indra said to the Buddha:

What kinds of moral and spiritual defilements cause the gods, humans, gandharvas, and asuras, as well as all other sentient beings, respectively fettered, to thus hate each other and carry on armed conflict? The Buddha replied to Śakra:

The fetter of hatred invariably arises from greed and jealousy. These two forces of motivation thus drive sentient beings toward armed conflict. The god Indra then said to the Buddha:

It is indeed true, O World-honored One, that because of the force of greed and jealousy, gods, humans, gandharvas, and asuras, as well as all other sentient beings, are driven to battle each other with weapons. Having listened to the Buddha's answer, the net of my doubt is now totally removed; I am no longer in doubt about it, sir. But I still do not understand from what original cause greed and jealousy arise—what are the direct cause, the indirect cause, and the respective ultimate factors? What is it that when present makes these forces operative, and when absent renders these forces inoperative?

The Buddha replied to Śakra, lord of the gods:

Greed and jealousy arise due to the existence of things that we hold dear and things that are not held dear by us. These two are the direct causes, the indirect causes, and the ultimate factors. When these factors are present, greed and jealousy arise; in their absence, greed and jealousy do not arise.

Śakra, lord of the gods, then further said to the Buddha: This is indeed true, sir. Greed and jealousy arise, invariably caused by things that we hold dear and things that are not held dear by us. These two are the direct causes, the indirect causes, and the ultimate factors. When these factors are present, greed and jealousy arise; when these are absent, greed and jealousy do not arise. Having listened to the Buddha's answer, the net of my doubt is now totally removed; I am no 47

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 64b

longer in doubt about this, sir. But what gives rise to the things that are dear to us and those that are not dear to us, from what direct cause, from what indirect cause, and from what ultimate factor? What is it that, when present, invites their arising, while when absent prevents their arising? The Buddha replied to Śakra, lord of the gods:

Things that are we hold dear and things that are not dear to us arise from our desires, from desires as direct causes, desires as indirect causes, and desires as ultimate factors. When desires are present, greed and jealousy arise; when desires are absent, greed and jealousy do not arise. Śakra, lord of the gods, said to the Buddha:

This is indeed true, sir. Things that are held dear by us and things that we do not hold dear invariably arise because of desires. They arise from desires as direct causes, as indirect causes, and as ultimate factors. When desires are present, things dear to us and things not dear to us arise; when desires are absent, neither arises. Having listened to the teaching of the Buddha, the net of my doubt is now totally removed; I am no longer in doubt about this, sir. But from what do desires arise, from what direct cause, from what indirect cause, and from what ultimate factors? What is it that when present gives rise to desire, but when absent does not give rise to desire?

The Buddha replied to Śakra, lord of the gods:

Things that we hold dear (i.e., cravings) arise from thoughts as direct causes, thoughts as indirect causes, and thoughts as ultimate factors. When thoughts are present, desires arise; when thoughts are absent, desires do not arise.

At that time, Śakra, lord of the gods, said to the Buddha: This is indeed true, sir. Desires invariably arise from the cause of thoughts. They arise from thoughts as direct causes, as indirect causes, and as ultimate factors. When thoughts are present, desires arise, while when they are absent, desires do not arise. Having listened to the teaching of the Buddha, the net of my doubt is now totally removed; I am no longer in 48

Sutra 14: Indra's Questions on Causality

doubt about this, sir. But I still do not understand what thoughts arise from, from what direct cause, from what indirect cause, and from what ultimate factor? What is it that, when present, gives rise to thoughts, but when absent does not give rise to thoughts?

The Buddha replied to Śakra, lord of the gods:

Thoughts arise from mental calculation based on obsessive conceptions, as direct cause, as indirect cause, and as ultimate factor. When mental calculation based on obsessive conceptions is present, thoughts arise; when it is absent, thoughts do not arise.

At that time, Śakra, lord of the gods, said to the Buddha: This is indeed true, sir. Thoughts invariably arise from mental calculation based on obsessive conceptions. Thoughts arise from mental calculation based on obsessive conception and ideations as direct cause, as indirect cause, and as ultimate factor. When mental calculation based on obsessive conceptions is present, thoughts arise, but when it is absent thoughts do not arise. But I still do not understand from what this mental calculation based on obsessive conceptions arises, from what direct cause, from what indirect cause, and from what ultimate factor? What is it that, when present, gives rise to mental calculation based on obsessive conceptions, but when absent does not give rise to such mental calculation? The Buddha replied to Śakra, lord of the gods:

Whenever thoughts arise, they are caused by mental calculation based on obsessive conceptions as direct cause, as indirect cause, and as ultimate factor. When this is present, thoughts arise; when absent, thoughts do not arise. O Śakra, lord of the gods, if there is no mental calculation based on obsessive conceptions, there would be no thought. If there is no thought, there would be no desire. If there is no desire, none of the things that are held dear by oneself as well as things that are not held dear would arise. If there is neither of these two, neither greed nor jealousy would arise. If there is no jealousy or greed, neither armed conflict among sentient beings, nor the will to injure and murder each other, would arise. O Śakra, lord of the gods, all this is ultimately based on 49

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 64c

obsessive conceptions as direct cause, obsessive conceptions as indirect cause, and obsessive conceptions as ultimate factor. From this ultimate factor, then, thoughts arise; from thoughts desires arise; from desires there arise things that one holds dear and things that are not held dear; from these two, there arise greed and jealousy; because of greed and jealousy, all sentient beings are driven to injure and murder each other. Śakra, lord of the gods, said to the Buddha:

This is indeed true, O World-honored One. Because of obsessive conceptions, thoughts arise. Thoughts arise with obsessive conceptions as direct cause, as indirect cause, and as ultimate factor. In the presence of obsessive conceptions arises thought, while in their absence there is no arising of thought. If there is no obsessive conceptions as ultimate factor, no thought arises; if there is no thought, no desire arises; if there is no desire, none of things that are held dear by oneself or those things that are not held dear will arise; if there are neither of these two, neither greed nor jealousy will arise; if there is neither greed nor jealousy, no sentient being will be driven to injure or murder another. Having listened to the teaching of the Buddha, the net of my doubt has now been totally removed and I am no more in doubt about this, sir.

Śakra then said to the Buddha:

For the śramaṇas and brāhmaṇas, has or has not the proper path that will help them terminate mental calculation based on obsessive conceptions been set out, sir? The Buddha replied to Śakra, lord of the gods:

Neither śramaṇas nor brāhmaṇas have been given a proper method by which to totally eradicate obsessive conceptions. Why is this? O Śakra, lord of the gods, there are many compartmentalized areas in this world. Sentient beings are firmly attached to their own compartmentalized areas, defending them formidably, and thus they are unable to relinquish them. They claim that theirs are real while all others are unreal. Because of this, O Śakra, lord of the gods, all the śramaṇas and brāhmaṇas have no proper method by which to totally eradicate obsessive conceptualization. 50

Sutra 14: Indra's Questions on Causality

At that time, Śakra, lord of the gods, spoke to the Buddha: This is indeed true, sir. There are many compartmentalized areas in this world. Sentient beings are firmly attached to their own compartmentalized areas, defending them formidably, and they are unable to relinquish them. They claim that theirs are real while all others are unreal. Because of this, O Śakra, lord of the gods, all the śramaṇas and brāhmaṇas have no proper method by which to totally eradicate obsessive conceptions. Having listened to the explanation of the Buddha, the net of my doubt has now been removed; I am no longer in doubt about this, sir. Śakra, lord of the gods, said to the Buddha,

"Do the śramaṇas and brāhmaṇas have some sort of method by which to partially eradicate mental calculation based on obsessive conceptions?" The Buddha replied to Śakra, lord of the gods:

There are three types of obsessive conceptions: verbal, mental, and actions. Some speech injures oneself, others, and both oneself and others. Forsaking through concentration the obsessive conceptions that are merely attendant to the object (purpose) of speech, one will not injure oneself, others, or both oneself and others. Bhikṣus, with a sense of the appropriate time, concentrate their minds toward the course of the referential object of speech without conceptual disruption. Some thought injures oneself, others, and both oneself and others. At that time, Śakra, lord of the gods, said,

have heard from the Buddha.

"

Again, he said to the Buddha,

are there?"

"I have no doubt about what I

"How many forms of firm, noble equanimity

The Buddha said to Śakra, lord of the gods:

There are three kinds of equanimity. First, the equanimity that pleases the body; second, that which distresses the body; and third, that which is neutral to the body. O Śakra, lord of the gods, the equanimity that pleases the body injures oneself, others, and both oneself and others. Forsaking this pleasure, one remains with that which is being pleased, thereby not injuring himself, others, or both himself and others. Bhikṣus, with a sense of the appropriate [time], concentrate on it and do not forget. 51

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II This is regarded to receive the higher ordination in conformity with the Vinaya disciplines. O Śakra, lord of the gods, distressing one's body injures oneself, injures others, and injures both. Forsaking this bodily distress, one remains with that which is distressed, not injuring himself, others, or both himself and others. Bhikṣus with a sense of the appropriate [time], concentrate on it and do not forget. This is regarded to receive the higher ordination in conformity with the Vinaya disciplines. Again, O Śakra, lord of the gods, being neutral to one's body injures oneself, others, and both oneself and others. Forsaking the neutrality of the body, one remains with what is forsaken, not injuring himself, others, and both himself and others. Bhikṣus, with a sense of the appropriate [time], concentrate on it and do not forget. This is regarded to receive the higher ordination in conformity with the Vinaya disciplines. At that time, Śakra, lord of the gods, said,

"I have no doubt about what I

have heard from the Buddha.

"

Śakra, lord of the gods, then said to the Buddha,

"How many rules of discipline for the sense faculties are there with which the wise and holy are endowed, sir?"

The Buddha replied to Śakra, lord of the gods:

As for the visual faculty and the object of form, I distinguish two kinds: one that should be known by a bhikṣuand another should not be known. In like manner, I differentiate two kinds of perceptions for the auditory faculty and its object, the olfactory faculty and its object, the gustatory faculty and its object, the tactile faculty and its object, and the mental faculty and its object: namely, one that should be known and another that should not to be known.

At that time, Śakra, lord of the gods, said to the Buddha: O World-honored One, I can already guess the answers based upon the Tathāgata's initial explanation, even before a detailed exposition is given, sir. When the eyes see an object of form, I differentiate between two kinds of perception: one that should be known and another that should not be known. Likewise, I differentiate between two kinds of perception 52

Sutra 14: Indra's Questions on Causality

of the ears and sound, the nose and smell, the tongue and taste, the body and touch, and the intellect and the psychophysical elements. O World-honored One, when I recognize in visual perception favorable elements decreasing and unfavorable elements increasing, I say that I should not associate with that perception. O World-honored One, when I recognize in visual perception favorable elements increasing and unfavorable elements decreasing, I should associate with that perception. In like manner, when the ears, nose, body, and manascognate sound, smell, touch, and the elements, if I recognize favorable elements increasing and unfavorable elements decreasing, I say that I should associate with that perception.

The Buddha said to Śakra, lord of the gods,

"Very good! This is known

as the dual rules of discipline to which the wise and holy should adhere. "

Śakra, lord of the gods, said to the Buddha, "I have no doubt about what

I have heard from the Buddha.

" He continued:

To which of the following titles is a bhikṣuentitled? First, ultimate perfection; second, ultimate practice of austerity; third, ultimate state of comfort and happiness; and fourth, ultimate final nirvana ? The Buddha replied to Śakra, lord of the gods: When one has brought cessation to the body that is distressed because of desire, he or she is entitled to be named by these four terms: one who has accomplished the ultimate perfection, ultimate practice of austerity, ultimate comfortable happiness, and final nirvana. Śakra, lord of the gods, said to the Buddha: This question, with which I have had problems and about which I have held many doubts for a long time, has now been resolved through the Tathāgata's clarification, sir.

The Buddha said to Śakra, lord of the gods,

"In the past, did you once

visit śramaṇas and brāhmaṇas and question them about this?" Śakra, lord of the gods, replied to the Buddha: 53

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 65b

Yes, sir. I recall that in the past I once visited śramaṇas and brāhmaṇas and questioned them about this. On another occasion, I recall that we assembled at the Sudharma Hall and I discussed with the Trāyastriṃśa gods as to whether or not the Tathāgata had appeared in this world, but despite our search we were unable to confirm his appearance. We returned to our respective palaces and engaged in pastimes gratifying the five senses. O World-honored One, later on I also saw various great deities who were engaged in gratifying the five senses, reaching the ends of their lives. At this, O World-honored One, I was terrified, my hair standing on end.

At the same time, I also observed śramaṇas and brāhmaṇas residing in secluded places, having renounced domestic life and desires. So I approached them and enquired,

"What is called the ultimate?" When I asked the meaning of this, they could not reply. They did not know the answer, but in turn asked me,

"Who are you?" I answered,

"I am Śakra,

lord of the gods, Indra.

" They then asked me,

"Whoare you? What Śakra

is that?" I then replied,

"I am the lord of the gods, Śakra. Having a question in my mind, I came to ask you about it. " I then explained what I

understood of the doctrines of the Śākya. After they had listened to my exhortation, they became my disciples. I am now a disciple of the Buddha. Having realized the saintly state of stream-winner, provided that I do not fall into lower realms, after seven rebirths in the world of humans I am destined to realize the result of the path. May I request Your Holiness, O World-honored One, to prophesy the saintly state of once-returner on my behalf and explain the meaning of this term. Śakra, lord of the gods, then composed verses: Because of that defiled thought,

I cherished doubts.

Throughout the night, together with the gods, While searching for the Tathāgata,

I saw a number of bhikṣus

Who had renounced domestic life in their secluded places. As they spoke of the World-honored One, I went to see them with respectful greetings and, 54

Sutra 14: Indra's Questions on Causality With a bow, asked them:

"I have deliberately come to visit you. What is the ultimate perfection?" After this question, I then asked them Whether they had the proper method By which to realize ultimate cessation, But they could not answer my question. Today, O Unsurpassed Honorable One, Whom I have long sought after,

I have been examining my conduct and My mind has been engaged in right contemplation. Your Holiness has understood the conduct of my mind and My practice for a long period of time; May I request the Pure-eyed One to note this. I pay my homage to the Highest among Humans, The Unsurpassed One in the three worlds, Thereby to sever the relation of indebtedness and attachment. Now I venerate the Most Honorable One like the sun. The Buddha said to Śakra, lord of the gods, you acquired blissful joy and memorable happiness?" Śakra, lord of the gods, replied: "Do you recall the time when

Yes, sir. There was such a time. O World-honored One, I recall the blissful joy and memorable happiness that I acquired in the past. O Worldhonored One, I once battled the asuras and won victory; when the asuras withdrew I then returned with joy and delight. Considering this blissful joy and memorable happiness, I realize now that those feelings of joy and happiness were devoid of reality, in that they arose from the basic defilement upon which armed conflict, dispute, and controversy rest. However, the joy and happiness that I have now acquired in relation to the Buddha is not the kind of blissful joy and memorable happiness that was acquired through armed conflict and disputes. The Buddha said to Śakra, lord of the gods, "Now, having acquired [new]

blissful joy and memorable happiness, what result do expect to find in them?" 65c

55

The Canonical Book of the Buddha's Lengthy Discourses, Volume II Śakra, lord of the gods, then said to the Buddha, "I have sought after five

kinds of meritorious results in the state of blissful joy and memorable happiness. What are the five?" At once, he composed explanatory verses: When later on my life ends and I forsake my longevity in the heavens, I will enter a mother's womb

That is free from illness and is pleasing to me. The Buddha inculcates the right, true path By which to convert those who have not yet been liberated. Within the Dharma of the perfectly enlightened, I shall practice the discipline of austerity, Steadfast transcendent knowledge, and Directly perceive the noble truths. Realizing the original place from which things arise, Realizing deliverance in the eternity therein, With effort for practice,

I will acquire the knowledge

Of the nature of things as they really are. Even if I fail to obtain the direct experience of the path, The merit therefrom is superior to rebirth among the gods. All the gods, from the superior heaven and Akaniṣṭha Heaven (highest in the realm of form), Down to the last body of incarnation, Will be born in that place.

Now I have been reborn there with A heavenly body, pure and genuine, I see through my pure vision

That my longevity has also increased. Having completed these verses, Śakra, lord of the gods, said to the Buddha, "I wish to acquire these five rewards with blissful joy and memorable happiness, sir. "

At that time, Śakra, lords of gods, said to the Trāyastriṃśa gods: 56

Sutra 14: Indra's Questions on Causality

Is it not a good idea that we conduct the rite of veneration and observance for the sake of the god Brahmā in the guise of a youth, resident of the higher heaven above us, while now in front of the Buddha? No sooner had he finished speaking than there suddenly appeared the god Brahmā in the guise of a youth, floating in mid-air over the Trāyastriṃśa gods. He recited the following verse to Śakra, lord of the gods: The pure and genuine practice,

Carried out by the lord of the gods,

Benefits many sentient beings.

May the lord of the gods visiting Magadha

Thoroughly ask about the meaning of Tathāgata.

Then, upon completing the verse, the god Brahmā in the guise of a youth suddenly disappeared.

At that time, Śakra, lord of the gods, arose from his seat and, having honored the World-honored One [by bowing his forehead to the Buddha's] feet, circumambulated him three times and left the place. The Trāyastriṃśa gods and Pañcaśikha also honored the Buddha [by bowing to his] feet and departed. Then Śakra, the lord of the gods, who was by then a little farther ahead, looked back and said to Pañcaśikha:

It was very good that you played the instrument before the Buddha to entertain him, and that thereafter I arrived, together with the gods. I have now come to know you and I shall promote you to fatherly status, the highest among the gandharvas, and arrange for the daughter of the lord of the gandharvas, Bhadrā, to become your wife.

When the World-honored One had completed this teaching, the eighty-four thousand heavenly beings all acquired genuine insight into the nature of the Dharma free from defilement. Then Śakra, Indra, lord of the gods, the Trāyastriṃśa gods, as well as Pañcaśikha, having listened to the Buddha's exhortation, all rejoiced and respectfully carried out what was taught by the Buddha. [End of Sutra 14: Indra's Questions on Causality]

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