Samyutta Nikāya (283), Part 3

(3) Original text: If, regarding things bound by fetters, one cultivates the perception of impermanence, dwells in the perception of arising and cessation, the perception of non-desire, the perception of cessation, and the perception of relinquishment, does not generate regard or longing, and the mind is not bound or attached, then craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, the entire mass of suffering ceases.

Explanation: The Buddha said: If, regarding the dharmas (objects of the six senses) bound by one's own afflictive fetters, one observes the impermanent nature of arising and cessation in these dharmas, and the mind accords with their impermanence and nature of arising and cessation, one becomes free from desire and attachment towards these dharmas. Knowing that dharmas can cease and be relinquished, one no longer regards them with longing, and thus seeks to cease and abandon them. In this way, the mind is not bound by the dharmas, and craving ceases. With the cessation of craving, the mind that clings ceases. With the cessation of clinging, existence in the three realms ceases. With the cessation of existence, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, the entire mass of great suffering within the six paths of birth and death ceases.

Original text: It is like planting a tree. When it is initially small and weak, if one does not care for it, does not protect it, does not provide it a stable environment, does not enrich the soil with manure, does not water it timely, and the temperature is unsuitable, it cannot grow. If, further, one severs its roots, cuts off its branches, chops it into pieces section by section, splits it apart part by part, lets the wind scatter it and the sun scorch it, burns it with fire until it turns to ash, then either scatters it with a strong wind or casts it into flowing water—what do you think, monks? By thus cutting off its roots, burning it, and causing it to be utterly destroyed, is it not rendered incapable of arising in the future? They replied: Yes, Venerable Sir.

Explanation: The Buddha said: (Eradicating afflictive fetters) is like planting a tree. When the sapling is initially small and weak, if one does not care for it, does not nurture it, does not provide it a stable environment for growth, does not enrich the soil, does not water it timely, and the temperature is unsuitable, the sapling cannot grow and will gradually wither and die. If one further severs the roots of this sapling, cuts off its branches, chops it into pieces section by section, splits it apart part by part, then exposes it to wind and sun, and finally burns it with fire until it turns to ash, which is then either scattered by the wind or cast into flowing water. Monks, what do you think? Is it not by thus cutting off the tree from its roots and burning it that the tree is utterly destroyed without a trace, rendered incapable of arising in future existences? The monks replied: Yes, Venerable Sir.

Afflictive fetters should be dealt with similarly. When we notice our afflictions arising, we must absolutely not indulge or nurture them; gradually, the afflictions will wither and cease. Once craving ceases, afflictions vanish, and the suffering of future birth, aging, sickness, and death will not arise.

Original text: Thus, monks, regarding things bound by fetters, cultivate the perception of impermanence, dwell in the perception of arising and cessation, the perception of non-desire, the perception of cessation, and the perception of relinquishment. Do not generate regard or longing, and let the mind be unbound and unattached. Then craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, the entire mass of suffering ceases. After the Buddha spoke this sutra, the monks, hearing what the Buddha had said, rejoiced and respectfully carried it out.

Explanation: The Buddha said: It is thus, monks. Regarding the dharmas bound by afflictive fetters, we observe their impermanent nature of arising and cessation and accede to this nature. The mind then becomes free from desire and seeks to cease and relinquish these impermanent dharmas, no longer regarding them with longing, thought, remembrance, grasping, or clinging. Thus, the mind is not bound, and craving is severed. After craving ceases, the mind that clings ceases. With the cessation of clinging, existence in the three realms ceases. With the cessation of existence, birth ceases. With the cessation of birth, aging, death, sorrow, lamentation, pain, distress, and despair cease. Thus, the entire mass of great suffering within the six paths of birth and death ceases.

All dharmas are constantly arising, abiding, changing, and ceasing; all are impermanent. Therefore, we should relinquish all dharmas according to conditions. Once relinquished, there is no suffering; the more one grasps, the more one suffers. Relinquish the conditioned phenomena of the three realms, live according to conditions, and the mind will be unbound, attaining liberation. Being attached to a dharma binds and restricts one by that dharma. When craving ceases, one no longer grasps, no longer clings to any dharma. Future existence in the three realms and birth will not arise, and the suffering of birth, aging, sickness, and death will all disappear.