Saṃyukta Āgama (283), Part Three

(3) Original text: 若于结所系法。随顺无常观。住生灭观。无欲观。灭观舍观。不生顾念。心不缚着。则爱灭。爱灭则取灭。取灭则有灭。有灭则生灭。生灭则老病死忧悲恼苦灭。如是如是纯大苦聚灭。

Explanation: The Buddha said: If, with regard to the dharmas to which one's afflictive fetters are bound (the six sense objects), one contemplates them in accordance with impermanence, abides in the contemplation of arising and ceasing, the contemplation of freedom from desire, the contemplation of cessation, and the contemplation of relinquishment, and does not give rise to longing remembrance, so that the mind is not bound and attached, then craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging, death, sorrow, grief, suffering, and distress cease. In this way, in this way, the entire great mass of suffering ceases.

Original text: 犹如种树。初小软弱。不爱护。不令安隐。不壅粪土。不随时溉灌。冷暖不适。不得增长。若复断根截枝。段段斩截。分分解析。风飘日炙。以火焚烧。烧以成粪。或扬以疾风。或投之流水。比丘。于意云何。非为彼树断截其根。乃至焚烧。令其磨灭。于未来世成不生法耶。答言。如是世尊。

Explanation: The Buddha said: (Eliminating afflictive fetters) is like planting a tree. When the young tree is at first small and tender, if one does not care for it, does not nurture it, does not provide it with a stable environment for growth, does not pile manure and soil around it, does not irrigate it in season, and the temperature is not suitable, the young tree cannot grow and will gradually wither and die. If one then cuts off its roots and severs its branches, chopping it apart piece by piece and splitting it apart bit by bit, then exposes it to wind and scorching sun, and finally burns it with fire, and after it is burned to ash, either casts it to the swift wind or throws it into flowing water to be carried away—bhikṣus, what do you think? Is this not cutting off that tree at its roots, and even burning it, causing it to be worn away and annihilated, so that in future lives it becomes a dharma that will not arise again? The bhikṣus replied: Yes, World-Honored One.

We should treat our afflictive fetters in the same way. When we discover our afflictions manifesting, we must absolutely not go along with them and nurture them; gradually the afflictions will wither and cease. Once craving is extinguished, the afflictions are gone, and the suffering of future birth, aging, sickness, and death will no longer appear.

Original text: 如是比丘。于结所系法随顺无常观。住生灭观。无欲观。灭观舍观。不生顾念。心不缚着。则爱灭。爱灭则取灭。取灭则有灭。有灭则生灭。生灭则老病死忧悲恼苦灭。如是如是纯大苦聚灭。佛说此经已。诸比丘闻佛所说。欢喜奉行。

Explanation: The Buddha said: It is so, bhikṣus. With regard to the dharmas to which the afflictive fetters are bound, we contemplate their impermanent nature of arising and ceasing, accord with and accept their impermanence and arising-and-ceasing nature, and the mind will then be free of desire and seeking, wanting to extinguish and relinquish these impermanent dharmas, no longer cherishing, thinking of, dwelling upon, grasping at, or clutching them. In this way the mind will not be bound, and craving is thereby severed; after craving ceases, the mind of grasping ceases; with the cessation of the grasping mind, existence in the three realms ceases; with the cessation of existence in the three realms, birth ceases; with the cessation of birth, aging, death, sorrow, grief, suffering, and distress cease. In this way, the entire great mass of suffering within the birth and death of the six paths ceases.

All dharmas are constantly in the process of arising, abiding, changing, and ceasing; all are impermanent. Therefore, toward all dharmas we should accord with conditions and let go. Once we let go, there is no more suffering; the more you grasp, the more you suffer. Let go of the conditioned dharmas of the three realms and live in accord with conditions; then the mind will not be bound, and you will be free and liberated. If you become fond of a dharma, you will be controlled and bound by that dharma. Once craving is extinguished, you no longer wish to grasp and no longer cling to any dharma; the future existence in the three realms and birth will no longer appear, and the suffering of birth, aging, sickness, and death will all disappear.