An Explanation of the Twelve Nidānas in the Āgama Sutras

Chapter Three: The Twelve Links of Dependent Origination in the Dīrgha Āgama

Section One: The Great Discourse on the Full Understanding of Conditions (Mahānidāna Sutta) from the Dīrgha Āgama, Ninth Sutta

Original Text: At that time, the Buddha told Ānanda: "Conditioned by birth, there is old age and death. What is the meaning of this? If all sentient beings were without birth, would there be old age and death?" Ānanda replied: "No." "Therefore, Ānanda, by this condition, know that old age and death arise due to birth. Conditioned by birth, there is old age and death. The meaning of what I speak lies herein."

Explanation: The Buddha told Ānanda that conditioned by birth, there is old age and death. What does this mean? If all sentient beings could be without birth, would there still be old age and death? Ānanda replied: Without birth, there would be no old age and death. The Buddha said: Therefore, Ānanda, because of this reason, know that old age and death exist due to birth; conditioned by birth, there is old age and death. This is the meaning of what I say.

Original Text: He further told Ānanda: "Conditioned by existence, there is birth. What is the meaning of this? If all sentient beings were without the existence of the desire realm, the form realm, or the formless realm, would there be birth?" Ānanda replied: "No." "Ānanda, by this condition, I know that birth arises due to existence. Conditioned by existence, there is birth. The meaning of what I speak lies herein."

Explanation: The Buddha further told Ānanda: Conditioned by the existence of the three realms (desire, form, formless), there is birth. What does this mean? If all sentient beings were without the existence of the desire realm, form realm, or formless realm, would there be birth? Ānanda replied: Without the existence of the three realms, there would be no birth. The Buddha said: Ānanda, because of this reason, I know that birth exists due to the existence of the three realms; conditioned by the existence of the three realms, there is birth. This is the meaning of what I say.

Original Text: He further told Ānanda: "Conditioned by clinging, there is existence. What is the meaning of this? If all sentient beings were without clinging to sensual desire, without clinging to wrong views, without adherence to precepts as liberation, and without clinging to the self-aggregate, would there be existence?" Ānanda replied: "No." "Ānanda, by this condition, I know that existence arises due to clinging. Conditioned by clinging, there is existence. The meaning of what I speak lies herein."

Explanation: The Buddha further told Ānanda: Conditioned by clinging, there is existence in the three realms. What does this mean? If all sentient beings were without clinging to sensual desire, without clinging to wrong views (such as self-view), without mistaking non-liberating precepts as liberating (clinging to precepts), and without clinging to the self-aggregate (I-clinging), would there be existence in the three realms? Ānanda replied: Without such clinging, there would be no existence in the three realms. The Buddha said: Ānanda, because of this reason, I know that existence in the three realms arises due to clinging; conditioned by clinging to the phenomena of the three realms, there is existence. This is the meaning of what I say.

Original Text: He further told Ānanda: "Conditioned by craving, there is clinging. What is the meaning of this? If all sentient beings were without craving for the desire realm, craving for the form realm, or craving for the formless realm, would there be clinging?" Ānanda replied: "No." "Ānanda, by this condition, I know that clinging arises due to craving. Conditioned by craving, there is clinging. The meaning of what I speak lies herein."

Explanation: The Buddha further told Ānanda: Conditioned by craving for the phenomena of the three realms, there is clinging to the three realms. What does this mean? If all sentient beings were without craving for the desire realm, form realm, or formless realm, would there be clinging to the three realms? Ānanda replied: Without craving, there would be no clinging. The Buddha said: Ānanda, because of this reason, I know that clinging to the three realms arises due to craving; conditioned by craving for the phenomena of the three realms, there is clinging. This is the meaning of what I say.

Original Text: He further told Ānanda: "Conditioned by feeling, there is craving. What is the meaning of this? If all sentient beings were without pleasant feeling, painful feeling, or neutral feeling, would there be craving?" Ānanda replied: "No." "Ānanda, by this condition, I know that craving arises due to feeling. Conditioned by feeling, there is craving. The meaning of what I speak lies herein."

Explanation: The Buddha further told Ānanda: Conditioned by feeling, there is craving. What does this mean? If all sentient beings were without pleasant feeling, painful feeling, or neutral feeling, would there be craving? Ānanda replied: Without feeling, there would be no craving. The Buddha said: Ānanda, because of this reason, I know that craving arises due to feeling; conditioned by various feelings, there is craving. This is the meaning of what I say.

Original Text: "Ānanda, you should know that because of craving, there is seeking; because of seeking, there is gain; because of gain, there is use; because of use, there is desire; because of desire, there is attachment; because of attachment, there is jealousy; because of jealousy, there is guarding; because of guarding, there is protection. Ānanda, because there is protection, there are swords, clubs, quarrels, disputes, and the commission of countless evils. The meaning of what I speak lies herein."

Explanation: Ānanda, you should know that because of craving, there is seeking; because of seeking, there is gain; because of gain, there is use; because of use, there is desire; because of desire, there is attachment; because of attachment, there is jealousy; because of jealousy, there is guarding; because of guarding, there is protection. Ānanda, because of the desire to protect, there are swords, clubs, quarrels, and disputes, leading to the commission of countless evil karmas. This is the meaning of what I say.

Original Text: "Ānanda, what is the meaning of this? If all sentient beings were without protection, would there be swords, clubs, quarrels, disputes, and the arising of countless evils?" Ānanda replied: "No." "Therefore, Ānanda, by this cause and condition, know that swords, clubs, quarrels, and disputes arise due to protection. Conditioned by protection, there are swords, clubs, quarrels, and disputes. Ānanda, the meaning of what I speak lies herein."

Explanation: Ānanda, what is the meaning of this? If all sentient beings were without the mind protecting gains (wealth, fame, etc.), would there be sword fights, disputes, quarrels, and the commission of countless evils? Ānanda replied: Without the mind protecting gains, there would be no conflicts or evils. The Buddha said: Therefore, Ānanda, because of this reason, I know that sword fights and disputes arise due to the mind protecting gains; conditioned by protection, there are swords and disputes. Ānanda, this is the meaning of what I say.

Original Text: He further told Ānanda: "Because of guarding, there is protection. What is the meaning of this? If all sentient beings were without guarding, would there be protection?" Ānanda replied: "No." "Ānanda, by this condition, I know that protection arises due to guarding. Because of guarding, there is protection. The meaning of what I speak lies herein."

Explanation: The Buddha further told Ānanda: Because of the mind guarding gains (wealth, fame, etc.), there is protective behavior. What does this mean? If sentient beings were without the mind of guarding, would there be protective behavior? Ānanda replied: Without the mind of guarding, there would be no protection. The Buddha said: Ānanda, because of this reason, I know that protective behavior arises due to the mind of guarding; because of guarding, there is protection. This is the meaning of what I say.

Original Text: "Ānanda, because of jealousy, there is guarding. What is the meaning of this? If all sentient beings were without jealousy, would there be guarding?" Ānanda replied: "No." "Ānanda, by this condition, I know that guarding arises due to jealousy. Because of jealousy, there is guarding. The meaning of what I speak lies herein."

Explanation: Ānanda, because of jealousy, there is the mind guarding one’s gains. What does this mean? If all sentient beings were without jealousy, would there be guarding? Ānanda replied: Without jealousy, there would be no guarding. The Buddha said: Ānanda, because of this reason, I know that guarding arises due to jealousy; because of jealousy, there is guarding. This is the meaning of what I say.

Original Text: "Ānanda, because of attachment, there is jealousy. What is the meaning of this? If all sentient beings were without attachment, would there be jealousy?" Ānanda replied: "No." "Ānanda, by this condition, I know that jealousy arises due to attachment. Because of attachment, there is jealousy. The meaning of what I speak lies herein."

Explanation: Ānanda, because of attachment, there is jealousy. What does this mean? If all sentient beings were without attachment, would there be jealousy? Ānanda replied: Without attachment, there would be no jealousy. The Buddha said: Ānanda, because of this reason, I know that jealousy arises due to attachment; because of attachment, there is jealousy. This is the meaning of what I say.

Original Text: "Ānanda, because of desire, there is attachment. What is the meaning of this? If all sentient beings were without desire, would there be attachment?" Ānanda replied: "No." "Ānanda, by this condition, I know that attachment arises due to desire. Because of desire, there is attachment. The meaning of what I speak lies herein."

Explanation: Ānanda, because of desire, there is attachment. What does this mean? If all sentient beings were without desire, would there be attachment? Ānanda replied: Without desire, there would be no attachment. The Buddha said: Ānanda, because of this reason, I know that attachment arises due to desire; conditioned by desire, there is attachment. This is the meaning of what I say.

Original Text: "Ānanda, because of use, there is desire. What is the meaning of this? If all sentient beings were without use, would there be desire?" Ānanda replied: "No." "Ānanda, by this meaning, I know that desire arises due to use. Because of use, there is desire. The meaning of what I speak lies herein."

Explanation: Ānanda, because of the availability of gain, there is desire. What does this mean? If all sentient beings ceased to use [gains], would there be desire? Ānanda replied: Without the mind of use, there would be no desire. The Buddha said: Because of this reason, I know that desire arises due to the intention to use; because of wanting to use, there is desire. This is the meaning of what I say.

Original Text: "Ānanda, because of gain, there is use. What is the meaning of this? If all sentient beings were without gain, would there be use?" Ānanda replied: "No." "Ānanda, by this meaning, I know that use arises due to gain. Because of gain, there is use. The meaning of what I speak lies herein."

"Ānanda, because of seeking, there is gain. What is the meaning of this? If all sentient beings were without seeking, would there be gain?" Ānanda replied: "No." "Ānanda, by this condition, I know that gain arises due to seeking. Because of seeking, there is gain. The meaning of what I speak lies herein."

Explanation: Ānanda, because there is gain, there is use. What does this mean? If all sentient beings were without gain, would there be the intention to use? Ānanda replied: Without gain, there would be no use. The Buddha said: Ānanda, because of this principle, I know that use arises due to gain; because of gain, there is the desire to use. This is the meaning of what I say.

Ānanda, because there is seeking, there is the concept of gain. What does this mean? If all sentient beings were without craving and seeking, would there be any concept of gain? Ānanda replied: Without seeking, there would be no concept of gain. The Buddha said: Ānanda, because of this reason, I know that gain arises due to seeking; because of seeking, there is gain. This is the meaning of what I say.

Original Text: "Ānanda, because of craving, there is seeking. What is the meaning of this? If all sentient beings were without craving, would there be seeking?" Ānanda replied: "No." "Ānanda, by this condition, I know that seeking arises due to craving. Because of craving, there is seeking. The meaning of what I speak lies herein." He further told Ānanda: "Because of craving, there is seeking, up to guarding. Feeling is also like this: because of feeling, there is seeking, up to guarding."

Explanation: Ānanda, because of craving, there is seeking. What does this mean? If all sentient beings were without craving, would there be seeking? Ānanda replied: Without craving, there would be no seeking. The Buddha said: Ānanda, because of this reason, I know that seeking arises due to craving; conditioned by craving, there is seeking. This is the meaning of what I say. The Buddha further told Ānanda: Because of craving, there is seeking, up to guarding; feeling is also like this, because of feeling, there is seeking, up to guarding.

Original Text: The Buddha told Ānanda: "Conditioned by contact, there is feeling. What is the meaning of this? Ānanda, if there were no eye, no form, no eye-consciousness, would there be contact?" Ānanda replied: "No." "If there were no ear, sound, ear-consciousness; no nose, smell, nose-consciousness; no tongue, taste, tongue-consciousness; no body, touch, body-consciousness; no mind, mental objects, mind-consciousness, would there be contact?" Ānanda replied: "No."

"Ānanda, if all sentient beings were without contact, would there be feeling?" Ānanda replied: "No." "Ānanda, by this principle, I know that feeling arises due to contact. Conditioned by contact, there is feeling. The meaning of what I speak lies herein."

Explanation: The Buddha told Ānanda: Conditioned by contact, there is feeling. What does this mean? Ānanda, if all sentient beings were without eye faculty, form objects, and eye-consciousness, would there be contact? Ānanda replied: Without faculties, objects, and consciousness, there would be no contact. The Buddha said: If all sentient beings were without ear faculty, sound objects, ear-consciousness; nose faculty, smell objects, nose-consciousness; tongue faculty, taste objects, tongue-consciousness; body faculty, touch objects, body-consciousness; mind faculty, mental objects, mind-consciousness, would there be contact? Ānanda replied: Without faculties, objects, and consciousness, there would be no contact.

The Buddha said: Ānanda, if all sentient beings were without contact, would there be feeling? Ānanda replied: Without contact, there would be no feeling. The Buddha said: Ānanda, because of this principle, I know that feeling arises due to contact; conditioned by contact, there is feeling. This is the meaning of what I say.

Original Text: "Ānanda, conditioned by name-and-form, there is contact. What is the meaning of this? If all sentient beings were without name-and-form, would there be mental contact?" Ānanda replied: "No." "If all sentient beings were without form and appearance, would there be bodily contact?" Ānanda replied: "No." "Ānanda, if there were no name-and-form, would there be contact?" Ānanda replied: "No." "Ānanda, by this condition, I know that contact arises due to name-and-form. Conditioned by name-and-form, there is contact. The meaning of what I speak lies herein."

Explanation: Ānanda, conditioned by name-and-form (nāmarūpa), there is contact. What does this mean? If all sentient beings were without name-and-form, would there be mental contact? Ānanda replied: Without name-and-form, there would be no contact. The Buddha said: If all sentient beings were without physical form and appearance, would there be bodily contact? Ānanda replied: Without form, there would be no bodily contact. The Buddha said: Ānanda, if there were no name-and-form, would there be contact? Ānanda replied: Without name-and-form, there would be no contact. The Buddha said: Ānanda, because of this reason, I know that contact arises due to name-and-form; conditioned by name-and-form, there is contact. This is the meaning of what I say.

Original Text: "Ānanda, conditioned by consciousness, there is name-and-form. What is the meaning of this? If consciousness did not enter the mother’s womb, would there be name-and-form?" Ānanda replied: "No." "If consciousness entered the womb but did not emerge, would there be name-and-form?" Ānanda replied: "No." "If consciousness emerged from the womb, but the infant’s body decayed, would name-and-form increase and grow?" Ānanda replied: "No." "Ānanda, if there were no consciousness, would there be name-and-form?" Ānanda replied: "No." "Ānanda, by this condition, I know that name-and-form arises due to consciousness. Conditioned by consciousness, there is name-and-form. The meaning of what I speak lies herein."

Explanation: Ānanda, conditioned by consciousness (ālaya-vijñāna), there is name-and-form. What does this mean? If the ālaya-vijñāna did not enter the mother’s womb, would there be name-and-form? Ānanda replied: Without consciousness entering the womb, there would be no name-and-form. The Buddha said: If the ālaya-vijñāna entered the womb but did not emerge, would there be name-and-form? Ānanda said: Without emerging, there would be no name-and-form. The Buddha said: If the ālaya-vijñāna emerged from the womb, but the infant’s body decayed, would name-and-form increase and grow? Ānanda said: Name-and-form would not grow. The Buddha said: Ānanda, if there were no ālaya-vijñāna, would there be name-and-form? Ānanda said: Without the ālaya-vijñāna, there would be no name-and-form. Ānanda, because of this reason, I know that name-and-form arises from the ālaya-vijñāna; conditioned by the ālaya-vijñāna, there is name-and-form. This is the meaning of what I say.

This is the meaning of the Ten Links of Dependent Origination, clarifying that the most direct condition for the arising of name-and-form is the ālaya-vijñāna. The six consciousnesses are merely supporting conditions for the arising of name-and-form. When the six consciousnesses are purified and no longer create karmic actions, the ālaya-vijñāna can no longer produce name-and-form, and birth and death cease. The ālaya-vijñāna, from entering the womb to emerging, accompanies name-and-form at every stage of life, causing name-and-form to continuously grow and change. Once the conditions for name-and-form cease, the ālaya-vijñāna can no longer cause name-and-form to grow or accompany it.

Some mistakenly believe that the "consciousness" in the Ten Links refers to the six consciousnesses. However, the six consciousnesses vanish at the moment of entering the womb; they cannot enter the womb or proceed to the next life. For a long time after entering the womb, the six consciousnesses do not arise; even the eye-consciousness only arises after emerging from the womb. Therefore, what enters and dwells in the womb is not the six consciousnesses but the ālaya-vijñāna. In the Ten Links, the Buddha directly points out that the fundamental cause for the arising of name-and-form is the ālaya-vijñāna; the ālaya-vijñāna is the basis and source of name-and-form.

Original Text: "Ānanda, conditioned by name-and-form, there is consciousness. What is the meaning of this? If consciousness did not dwell in name-and-form, then consciousness would have no abode. If there is no abode, would there be birth, old age, sickness, death, sorrow, lamentation, pain, and distress?" Ānanda replied: "No." "Ānanda, if there were no name-and-form, would there be consciousness?" Ānanda replied: "No." "Ānanda, by this condition, I know that consciousness arises due to name-and-form. Conditioned by name-and-form, there is consciousness. The meaning of what I speak lies herein."

Explanation: Ānanda, conditioned by name-and-form, there is the ālaya-vijñāna—meaning the ālaya-vijñāna can manifest and be perceived. What does this mean? If the ālaya-vijñāna did not dwell in name-and-form, then the ālaya-vijñāna would have no abode. If the ālaya-vijñāna had no abode, would there be birth, old age, sickness, death, sorrow, lamentation, pain, and distress for sentient beings? Ānanda said: If the ālaya-vijñāna had no abode, there would be no birth, old age, sickness, and death. The Buddha said: Ānanda, if there were no name-and-form, could the ālaya-vijñāna be perceived or manifested? Ānanda said: Without name-and-form, the ālaya-vijñāna cannot manifest. The Buddha said: Ānanda, because of this reason, I know that the ālaya-vijñāna has an abode conditioned by name-and-form; conditioned by name-and-form, the ālaya-vijñāna manifests. This is the meaning of what I say.

The word "has" in "conditioned by name-and-form there is consciousness" does not mean "arises" but "manifests" or "is perceived." Because the ālaya-vijñāna is neither born nor destroyed, it is not produced by name-and-form; name-and-form cannot produce anything, much less the ālaya-vijñāna. Without name-and-form, the ālaya-vijñāna has nothing to rely on; only by dwelling in name-and-form can the ālaya-vijñāna function and its effects manifest. As the Buddha later explains, if the ālaya-vijñāna did not dwell in name-and-form, it would have no abode; without an abode, there would be no name-and-form; without name-and-form, there would be no birth, old age, sickness, and death. The meaning of the Ten Links is profound and not easily understood, yet it should be correctly comprehended.

Original Text: "Ānanda, therefore, name-and-form is conditioned by consciousness; consciousness is conditioned by name-and-form; name-and-form is conditioned by the six sense bases; the six sense bases are conditioned by contact; contact is conditioned by feeling; feeling is conditioned by craving; craving is conditioned by clinging; clinging is conditioned by existence; existence is conditioned by birth; birth is conditioned by old age, death, sorrow, lamentation, pain, and distress—the arising of the great mass of suffering. Ānanda, this is the correct speech, this is the appropriate teaching, this is the ultimate limit, this is the exposition, this is the wisdom observation, this is for the sake of sentient beings. Ānanda, the bhikkhus who, regarding this Dharma, truly and rightly observe, attain liberation of the mind without outflows. Ānanda, such a bhikkhu should be called ‘wisdom-liberated’."

Explanation: Ānanda, therefore, name-and-form arises conditioned by the ālaya-vijñāna; the ālaya-vijñāna, conditioned by name-and-form, has an abode and function. With name-and-form, the six sense bases arise; with the six sense bases, contact arises; with contact, feeling arises; with feeling, craving arises; with craving, clinging arises; with clinging, existence in the three realms arises; with existence, birth arises; with birth, old age, death, sorrow, lamentation, pain, and distress arise—the arising of the great mass of suffering. Ānanda, this is correct speech and meaning, this is the teaching most worthy of cultivation, this is the ultimate Dharma gate, this is the true exposition of the Dharma, this is the observation of wisdom, this is the treasure for liberating sentient beings. Ānanda, the bhikkhus who, in this Dharma, can observe truly and rightly, exhaust defilements and liberate the mind. Ānanda, such a rightly observing bhikkhu is called a Wisdom-Liberated Arahant.

A Wisdom-Liberated Arahant possesses liberation wisdom superior to meditative attainments; their meditation reaches only the first jhāna, lacking deeper jhānas like the second or fourth. At the end of life, they primarily rely on liberation wisdom to abandon the three realms and enter Nirvāṇa. Liberation wisdom is the complete and thorough realization that the five aggregates are suffering, empty, impermanent, and not-self, having eradicated all greed, hatred, delusion, and afflictions of self-clinging; with the complete cessation of ignorance, the five aggregates cease. "Wisdom-liberated" does not mean having only wisdom without meditation; it means their meditation is not extremely deep, and their liberation is not primarily dependent on meditation but on the wisdom of liberation that extinguishes the phenomena of the three realms. A Wisdom-Liberated Arahant must at least possess the first jhāna; without the first jhāna, it is impossible to exhaust defilements and attain the outflow-free mind; without exhausting defilements, there is no liberation.

Original Text: "Such a liberated bhikkhu knows whether the Tathāgata finally ceases [parinirvāṇa], knows whether the Tathāgata does not finally cease, knows whether the Tathāgata both finally ceases and does not finally cease, knows whether the Tathāgata neither finally ceases nor does not finally cease. Why? Ānanda, because this is the correct speech, this is the appropriate teaching, this is the ultimate limit, this is the exposition, this is the wisdom observation, this is for the sake of sentient beings. Having thus fully known, being without outflows, with mind liberated, the bhikkhu does not know or see such knowing and seeing."

Explanation: Such a liberated bhikkhu knows whether the Tathāgata finally ceases (parinirvāṇa), knows whether the Tathāgata does not finally cease, knows whether the Tathāgata both finally ceases and does not finally cease, knows whether the Tathāgata neither finally ceases nor does not finally cease. Why is this said? Ānanda, because only this is correct speech, only this is most appropriate, only this is ultimate, only this is expounding the Dharma, only this is the observation of wisdom, only this liberates sentient beings. After the mind-liberated bhikkhu fully knows the Tathāgata’s parinirvāṇa or non-parinirvāṇa in this way, defilements are exhausted, and the mind is liberated. Other bhikkhus do not know or see such knowing and seeing.

Original Text: "Ānanda, for those who conceive a self, how many kinds of self-view are there? Some conceive name-and-form and feeling together as the self. Some say: ‘Feeling is not the self, but I am feeling.’ Some say: ‘Feeling is not the self, I am not feeling, but the faculty of feeling is the self.’ Some say: ‘Feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self.’"

Explanation: Ānanda, for those who conceive a self, what are the kinds called self-view? Conceiving name-and-form (the five aggregates) and feeling entirely as the self—this is self-view. Some say: Feeling is not the self, but I am feeling. Some say: Feeling is not the self, I am not feeling, but the faculty of feeling is the self. Some say: Feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self.

Original Text: "Ānanda, for those who hold the view that feeling is the self, tell them: The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. When there is pleasant feeling, there is no painful feeling or neutral feeling. When there is painful feeling, there is no pleasant feeling or neutral feeling. When there is neutral feeling, there is no pleasant feeling or painful feeling."

Explanation: Ānanda, for those who hold the view that feeling is the self, tell them: The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, and neutral feeling. When there is pleasant feeling, there is no painful feeling or neutral feeling. When there is painful feeling, there is no pleasant feeling or neutral feeling. When there is neutral feeling, there is no pleasant feeling or painful feeling.

The meaning of "conceiving a self" is that ordinary beings mistakenly regard the five aggregates and eighteen elements as permanent, sovereign entities. This "self" refers to the conventional self, not the non-conventional eighth consciousness, the Tathāgatagarbha. Because sentient beings, since beginningless time, have never known the eighth consciousness, or even the seventh consciousness, nor true and false consciousnesses, claiming the "I" in the text refers to the eighth consciousness is erroneous, contradicting principle and fact. Ordinary beings have never regarded the five aggregates of name-and-form as the eighth consciousness, nor feeling as the eighth consciousness; regardless of whether the five aggregates and feeling are the eighth consciousness or not, this remains. Moreover, the eighth consciousness has no name-and-form nor feeling; how can one say feeling is or is not the eighth consciousness? Both assertions violate correct principle.

Original Text: "Why is this so? Ānanda, pleasant feeling arises conditioned by pleasant contact. If pleasant contact ceases, feeling also ceases. Ānanda, painful feeling arises conditioned by painful contact. If painful contact ceases, feeling also ceases. Neutral feeling arises conditioned by neutral contact. If neutral contact ceases, feeling also ceases."

Explanation: The reason for this is, Ānanda, pleasant feeling arises conditioned by pleasant contact; if pleasant contact ceases, pleasant feeling ceases. Ānanda, painful feeling arises conditioned by painful contact; if painful contact ceases, painful feeling ceases. Neutral feeling arises conditioned by neutral contact; if neutral contact ceases, neutral feeling ceases.

Original Text: "Ānanda, just as when two pieces of wood are rubbed together, fire arises; if placed apart, there is no fire. So it is here: conditioned by pleasant contact, pleasant feeling arises; if pleasant contact ceases, feeling also ceases. Conditioned by painful contact, painful feeling arises; if painful contact ceases, feeling also ceases. Conditioned by neutral contact, neutral feeling arises; if neutral contact ceases, feeling also ceases. Ānanda, these three feelings are conditioned, impermanent, arisen from causes and conditions, subject to cessation, subject to decay, subject to destruction. They are not mine, I am not them. You should observe this with right wisdom as it truly is."

Explanation: Ānanda, just as when two pieces of wood are rubbed together, fire arises; if separated, no fire is produced. Feeling is also like this: conditioned by pleasant contact, pleasant feeling arises; if pleasant contact ceases, pleasant feeling ceases. Conditioned by painful contact, painful feeling arises; if painful contact ceases, painful feeling ceases. Conditioned by neutral contact, neutral feeling arises; if neutral contact ceases, neutral feeling ceases. Ānanda, these three feelings are conditioned, impermanent, arisen from causes and conditions, subject to cessation, decay, and destruction. Therefore, these phenomena are not mine, I am not these phenomena. You should observe this with such correct, true wisdom.

Original Text: "Ānanda, for those who hold the view that feeling is the self, they are mistaken. Ānanda, for those who hold the view that feeling is not the self but I am feeling, tell them: The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, neutral feeling. If pleasant feeling were the self, then when pleasant feeling ceases, there would be two selves [painful and neutral feeling selves]—this is a fault. If painful feeling were the self, then when painful feeling ceases, there would be two selves [pleasant and neutral feeling selves]—this is a fault. If neutral feeling were the self, then when neutral feeling ceases, there would be two selves [pleasant and painful feeling selves]—this is a fault."

Explanation: Ānanda, those who hold the view that feeling is the self are mistaken. Ānanda, for those who hold the view that feeling is not the self but I am feeling, to save them, tell them: The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, neutral feeling. If pleasant feeling were the self, then when pleasant feeling ceases, there would be two selves—the painful feeling self and neutral feeling self—which is incorrect. If painful feeling were the self, then when painful feeling ceases, there would be two selves—the pleasant feeling self and neutral feeling self—which is incorrect. If neutral feeling were the self, then when neutral feeling ceases, there would be two selves—the pleasant feeling self and painful feeling self—which is erroneous.

Original Text: "Ānanda, for those who conceive a self, saying ‘Feeling is not the self, I am feeling,’ they are mistaken. Ānanda, those who conceive a self say: ‘Feeling is not the self, I am not feeling, but the faculty of feeling is the self.’ Tell them: ‘All is without feeling. How can you say there is a faculty of feeling? Are you the faculty of feeling?’ They reply: ‘No.’ Therefore, Ānanda, those who conceive a self, saying ‘Feeling is not the self, I am not feeling, but the faculty of feeling is the self,’ they are mistaken."

Explanation: Ānanda, those who hold the view that feeling is not the self but I am feeling, this knowledge is wrong. Ānanda, those who conceive a self say: Feeling is not the self, I am not feeling, but the faculty of feeling is the self. To such a person, tell them: All phenomena are without feeling; why do you say there is a faculty of feeling? Are you the faculty of feeling? That person would reply: I am not the faculty of feeling. Therefore, Ānanda, those who conceive a self, saying feeling is not the self, I am not feeling, but the faculty of feeling is the self, their view is wrong.

Original Text: "Ānanda, those who conceive a self say: ‘Feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self.’ Tell them: ‘All is without feeling. How can there be craving? Are you craving?’ They reply: ‘No.’ Therefore, Ānanda, those who conceive a self, saying ‘Feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self,’ they are mistaken. Ānanda, this is the correct speech, this is the appropriate teaching, this is the ultimate limit, this is the exposition, this is the wisdom observation, this is for the sake of sentient beings."

Explanation: Ānanda, those who conceive a self say: Feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self. To such people, tell them: All phenomena are without feeling; how can there be craving? Are you craving? They would reply: I am not craving. Therefore, Ānanda, those who conceive a self, saying feeling is not the self, I am not feeling, the faculty of feeling is not the self, but craving is the self, their view is wrong. Ānanda, only this is correct speech, only this corresponds to the Dharma, only this is ultimate, only this is expounding the true Dharma, only this is the observation of wisdom, only this liberates sentient beings.

Original Text: "Ānanda, the bhikkhus who, regarding this Dharma, truly and rightly observe, attain liberation of the mind without outflows. Ānanda, such a bhikkhu should be called ‘wisdom-liberated.’ Such a mind-liberated bhikkhu knows the self, knows the non-self, knows both self and non-self, knows neither self nor non-self. Why? Ānanda, because this is the correct speech, this is the appropriate teaching, this is the ultimate limit, this is the exposition, this is the wisdom observation, this is for the sake of sentient beings. Having thus fully known the non-self, being without outflows, with mind liberated, the bhikkhu does not know or see such knowing and seeing."

Explanation: Ānanda, the bhikkhus who, in these Dharmas, can observe truly and rightly, will attain the outflow-free mind and liberation. Ānanda, such a mind-liberated bhikkhu should be called a Wisdom-Liberated Arahant. Such a liberated, outflow-free bhikkhu knows phenomena with self, knows phenomena without self, knows phenomena both with and without self, knows phenomena neither with nor without self. Why is this said? Ānanda, because only this is correct speech, only this corresponds to the Dharma, only this is ultimate, only this is expounding the true Dharma, only this is the observation of wisdom, only this liberates sentient beings. After the mind-liberated bhikkhu fully knows the non-self phenomena, defilements are exhausted, and the mind is liberated. Other bhikkhus do not know or see such knowledge and vision of non-self.

Original Text: The Buddha told Ānanda: "For those who conceive a self, the boundaries of the self are already fixed. Those who conceive a self may say a small part of form is the self, or a large part of form is the self, or a small part of the formless is the self, or a large part of the formless is the self. Ānanda, those who say a small part of form is the self firmly insist that a small part of form is the self, claiming ‘What I see is correct; the rest is incorrect.’"

Explanation: The Buddha told Ānanda: For those who conceive a self, the boundaries of the self have long been fixed. Those who conceive a self may say a small part of form is the self, or a large part of form is the self, or a small part of the formless is the self, or a large part of the formless is the self. Ānanda, those who say a small part of form is the self firmly and stubbornly believe a small part of form is the self, claiming "What I see is correct; the rest I haven’t seen is incorrect."

Original Text: "Those who say a large part of form is the self firmly insist that a large part of form is the self, claiming ‘What I see is correct; the rest is incorrect.’ Those who say a small part of the formless is the self firmly insist that a small part of the formless is the self, claiming ‘What I see is correct; the rest is incorrect.’ Those who say a large part of the formless is the self firmly insist that a large part of the formless is the self, claiming ‘What I see is correct; the rest is incorrect.’"

Explanation: Those who say a large part of form is the self firmly and stubbornly believe a large part of form is the self, claiming "What I see is correct; the rest I haven’t seen is incorrect." Those who say a small part of the formless is the self firmly and stubbornly believe a small part of the formless is the self is correct, claiming "The rest I haven’t seen is incorrect." Those who say a large part of the formless is the self firmly and stubbornly believe a large part of the formless is the self is correct, claiming "The rest I haven’t seen is incorrect."

Original Text: The Buddha told Ānanda: "There are seven stations of consciousness and two bases. Some ascetics and brahmins say: ‘This place is safe, a refuge, a shelter, a lamp, a light, a sanctuary, true, and free from affliction.’"

Explanation: The Buddha told Ānanda: There are seven stations of consciousness and two bases; you should know them. Some ascetics and brahmins say these seven stations of consciousness and two bases are places of safety, refuges, shelters, dwellings and lamps, light and sanctuary, true and non-deceptive places, places without affliction.

Original Text: "What are the seven? There are beings with various bodies and various perceptions—gods and humans. This is the first station of consciousness. Some ascetics and brahmins say: ‘This place is safe, a refuge, a shelter, a lamp, a light, a sanctuary, true, and free from affliction.’"

"Ānanda, if a bhikkhu knows the first station of consciousness, knows its origin, knows its cessation, knows its gratification, knows its danger, knows the escape from it, and truly knows it, Ānanda, that bhikkhu says: ‘That is not mine, I am not that,’ truly knowing and seeing."

Explanation: What are the seven stations of consciousness? The first station is beings in the desire realm—gods and humans—with various bodies and various perceptions. Some ascetics and brahmins say the abode of gods and humans is safe, a refuge, a shelter, a dwelling and lamp, light, a sanctuary, true and non-deceptive, a place without affliction.

Ānanda, if bhikkhus know the first station of consciousness, know the arising and cessation of the station, know the gratification and danger of the station, know how to escape the station, and truly know this station, the bhikkhus will say: The station of consciousness is not mine, I am not the station of consciousness; I truly know and see this principle.

Original Text: "There are beings with various bodies but one perception—the Brahmā gods of radiance. There are beings with one body but various perceptions—the gods of streaming radiance. There are beings with one body and one perception—the gods of pervasive purity. There are beings abiding in the base of infinite space. There are beings abiding in the base of infinite consciousness. There are beings abiding in the base of nothingness. These are the seven stations of consciousness."

Explanation: The second station is the Brahmā gods of radiance (first jhāna heavens), with various bodies but one perception. The third station is the gods of streaming radiance (second jhāna heavens), with one body but various perceptions. The fourth station is the gods of pervasive purity (third jhāna heavens), with one body and one perception. The fifth station is beings abiding in the base of infinite space (formless realm), without physical body, only very subtle perception. The sixth station is beings abiding in the base of infinite consciousness, similarly without physical body, with even subtler perception. The seventh station is beings abiding in the base of nothingness, without physical body, with perception even more subtle and difficult to discern. These are the seven stations of consciousness.

Original Text: "Some ascetics and brahmins say: ‘This place is safe, a refuge, a shelter, a lamp, a light, a sanctuary, true, and free from affliction.’ Ānanda, if a bhikkhu knows the seven stations of consciousness, knows their origin, knows their cessation, knows their gratification, knows their danger, knows the escape from them, and truly knows and sees, that bhikkhu says: ‘That is not mine, I am not that,’ truly knowing and seeing. These are the seven stations of consciousness."

Explanation: Some ascetics and brahmins say these abodes are safe, refuges, shelters, dwellings, lamps, light, sanctuaries, true and non-deceptive, places without affliction. Ānanda, if bhikkhus can know the seven stations of consciousness, know the arising and cessation of the seven stations, know the gratification and danger of the seven stations, know the path to escape the seven stations, and truly know and see these stations, the bhikkhus will say: The seven stations of consciousness are not mine, I am not the seven stations of consciousness; I truly know and see the seven stations of consciousness.

The seven stations of consciousness refer to the desire realm (gods and humans), the form realm, and the formless realm—these are the abodes of beings in the three fortunate realms, not the three unfortunate realms. The three fortunate realms are safe abodes for beings; the three unfortunate realms are unsafe places of suffering. The seven stations are all safe places. What consciousness does this "consciousness" refer to? If it refers to the ālaya-vijñāna, it is certainly correct, but the Śrāvakayāna primarily teaches the six consciousnesses, rarely mentioning the seventh. Thus, the seven stations mainly refer to the abodes of the six consciousnesses, though the seventh consciousness is also present, as in the station of non-perception (where only the seventh and eighth consciousnesses remain).

Original Text: "What are the two bases? The base of non-perception and the base of neither-perception-nor-non-perception. Ānanda, regarding these two bases, some ascetics and brahmins say: ‘This place is safe, a refuge, a shelter, a lamp, a light, a sanctuary, true, and free from affliction.’ Ānanda, if a bhikkhu knows the two bases, knows their origin, knows their cessation, knows their gratification, knows their danger, knows the escape from them, and truly knows and sees, that bhikkhu says: ‘That is not mine, I am not that,’ truly knowing and seeing. These are the two bases."

Explanation: What are the two bases? The base of non-perception and the base of neither-perception-nor-non-perception. Ānanda, regarding these two bases, some ascetics and brahmins say they are safe places, refuges, shelters, dwellings and lamps, light, sanctuaries, true and non-deceptive, places without affliction. Ānanda, if bhikkhus know these two bases, know their arising and cessation, know their gratification and danger, know the path to escape them, and truly know and see them, the bhikkhus will say: The two bases are not mine, I am not the two bases; truly knowing this principle is the two bases.

"Non-perception" refers to the attainment of non-perception (asaṃjñā-samāpatti) or the non-perception heaven (asaṃjñā-deva). In this state, there is no consciousness, no perceptual activity of consciousness, hence called the non-perception attainment. Although there is no consciousness in this state, the mind faculty (manas) remains, still clinging to the form aggregate as self, still bound, not having eradicated self-view. Only by realizing that the physical body and mind faculty in the non-perception attainment are not the self is it called transcending the non-perception attainment and non-perception heaven. Similarly, the base of neither-perception-nor-non-perception follows the same principle; the neither-perception-nor-non-perception attainment and heaven are also not ultimate; without realizing that the minor functions of consciousness and the functions of the mind faculty are not the self, there is no liberation.

Original Text: "Ānanda, there are also eight liberations. What are the eight? 1. The liberation of perceiving form internally while having form. 2. The liberation of perceiving form externally while not perceiving form internally. 3. The liberation of the beautiful. 4. The liberation of the base of infinite space by transcending the perception of form, with the cessation of obstructive perceptions, not attending to diversifying perceptions. 5. The liberation of the base of infinite consciousness by transcending the base of infinite space. 6. The liberation of the base of nothingness by transcending the base of infinite consciousness. 7. The liberation of the base of neither-perception-nor-non-perception by transcending the base of nothingness. 8. The liberation of the cessation of perception and feeling. Ānanda, the bhikkhus who, regarding these eight liberations, enter and emerge in forward and reverse order, with mastery and freedom, such bhikkhus attain complete liberation."

Explanation: Ānanda, there are eight kinds of liberation. What are the eight? 1. The first liberation: With internal perception of form and attachment to form, contemplating form as impure; upon realizing the impurity of form, the mind is liberated. 2. The second liberation: Without internal perception of form, contemplating external form as impure; upon realizing the impurity of form, the mind is liberated. 3. The third liberation: Liberation through complete purity of body and mind. 4. The fourth liberation: Transcending the perception of form, ceasing obstructive perceptions, neither perceiving form nor other diversifying perceptions, abiding in the base of infinite space, the mind liberated. 5. The fifth liberation: Transcending the base of infinite space, abiding in the base of infinite consciousness, the mind liberated. 6. The sixth liberation: Transcending the base of infinite consciousness, abiding in the base of nothingness, the mind liberated. 7. The seventh liberation: Transcending the base of nothingness, abiding in the base of neither-perception-nor-non-perception, the mind liberated. 8. The eighth liberation: Abiding in the cessation of perception and feeling, the mind liberated.

Ānanda, the bhikkhus who, regarding these eight liberations, enter and emerge in forward or reverse order with mastery and freedom, have fully attained all eight liberations. Such bhikkhus are called Completely Liberated Arahants, possessing both liberating wisdom and the four jhānas and eight liberations.