SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.51 A Full Inquiry

Linked Discourses 12.51 – Saṁyutta Nikāya 12.51

6. Suffering – 6. Dukkhavagga

SN 12.51 A Full Inquiry – Parivīmaṁsanasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

“Bhikkhū!”

“bhikkhavo”ti.

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“Bhikkhū, how do you define a bhikkhu who is making a full inquiry for the complete ending of suffering?”

“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhū will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, bhikkhū, listen and pay close attention, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“Bhikkhū, take a bhikkhu who makes a full inquiry:

“Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati:

‘The suffering that arises in the world starting with old age and death takes many and diverse forms.

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ;

What is the source, origin, birthplace, and inception of this suffering?

idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?

When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’

Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?

While making a full inquiry they understand:

So parivīmaṁsamāno evaṁ pajānāti:

‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ.

When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’

Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.

They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.

So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of old age and death.

ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

Then they inquire further:

Athāparaṁ parivīmaṁsamāno parivīmaṁsati:

‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’

‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?

While making a full inquiry they understand:

So parivīmaṁsamāno evaṁ pajānāti:

‘Continued existence is the source of rebirth.

‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;

When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’

bhave sati jāti hoti, bhave asati jāti na hotī’ti.

They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path.

So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of rebirth.

ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

Then they inquire further:

Athāparaṁ parivīmaṁsamāno parivīmaṁsati:

‘But what is the source of this continued existence? …’ …

‘bhavo panāyaṁ kiṁnidāno …pe…

‘But what is the source of this grasping? …’ …

upādānaṁ panidaṁ kiṁnidānaṁ …

‘But what is the source of this craving? …’ …

taṇhā panāyaṁ kiṁnidānā …

‘But what is the source of this feeling? …’ …

vedanā …

‘But what is the source of this contact? …’ …

phasso …

‘But what is the source of these six sense fields? …’ …

saḷāyatanaṁ panidaṁ kiṁnidānaṁ …

‘But what is the source of this name and form? …’ …

nāmarūpaṁ panidaṁ …

‘But what is the source of this consciousness? …’ …

viññāṇaṁ panidaṁ …

‘But what is the source of these saṅkhāra?

saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā;

When what exists do saṅkhāra come to be? When what does not exist do saṅkhāra not come to be?’

kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti?

While making a full inquiry they understand:

So parivīmaṁsamāno evaṁ pajānāti:

‘Ignorance is the source of saṅkhāra.

‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;

When ignorance exists, saṅkhāra come to be. When ignorance does not exist, saṅkhāra don’t come to be.’

avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.

They understand saṅkhāra, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.

So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of saṅkhāra.

ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

If an ignorant individual makes a good choice, their consciousness enters a good realm.

Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ.

If they make a bad choice, their consciousness enters a bad realm.

Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ.

If they make an imperturbable choice, their consciousness enters an imperturbable realm.

Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.

When a bhikkhu has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice.

Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti.

Not choosing or intending, they don’t grasp at anything in the world.

Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;

Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

If they feel a pleasant feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

If they feel a painful feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

If they feel a neutral feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

If they feel a pleasant feeling, they feel it detached.

So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

If they feel a painful feeling, they feel it detached.

Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

If they feel a neutral feeling, they feel it detached.

Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.

They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.

Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya.

Its heat would dissipate right there, and the shards would be left behind.

Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.

In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.

Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

Would a bhikkhu who has ended the defilements still make good saṅkhāra, bad saṅkhāra, or imperturbable saṅkhāra?”

api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there are no saṅkhāra at all, with the cessation of saṅkhāra, would consciousness still be found?”

“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no consciousness at all, would name and form still be found?”

“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there are no name and form at all, would the six sense fields still be found?”

“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there are no six sense fields at all, would contact still be found?”

“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no contact at all, would feeling still be found?”

“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no feeling at all, would craving still be found?”

“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no craving at all, would grasping still be found?”

“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no grasping at all, would continued existence still be found?”

“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no continued existence at all, would rebirth still be found?”

“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And when there’s no rebirth at all, would old age and death still be found?”

“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“Good, good, bhikkhū! That’s how it is, not otherwise.

“Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā.

Trust me on this, bhikkhū; be convinced. Have no doubts or uncertainties in this matter.

Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.

Just this is the end of suffering.”

Esevanto dukkhassā”ti.