Saṃyukta Āgama Sutta 292, Part 5

(5) Original Text: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, reaching the ultimate end of suffering, he contemplates these six sense bases: by what cause do they arise, by what accumulation, by what production, by what contact? He understands that the six sense bases arise due to name-and-form; they are produced by the accumulation of name-and-form; they are born from the production of name-and-form; upon contact with name-and-form, the six sense bases arise. When name-and-form is utterly extinguished without remainder, then the six sense bases cease. He should truly know the path leading to the cessation of name-and-form that he practices, cultivate the preliminary and supporting practices directed toward that path. This is called the bhikkhu directing himself toward the complete cessation of suffering, reaching the ultimate end of suffering, namely, the cessation of name-and-form.

Explanation: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, desiring to reach the ultimate end of suffering, he must contemplate what causal condition gives rise to the six sense bases, what accumulation causes them to be born, what production causes them to arise subsequently, and what contact causes them to arise upon being touched. At this point, he should understand that the six sense bases are produced by the causal condition of name-and-form, born from the accumulation of name-and-form, arise subsequently due to the production of name-and-form, and are brought forth upon contact with name-and-form. When name-and-form is completely extinguished without remainder, the six sense bases cease accordingly. Bhikkhus should truly understand the path to the cessation of name-and-form that they practice; they must cultivate the practices directed toward the path and the secondary supporting practices. This is called the bhikkhu directing himself toward the complete cessation of suffering, enabling him to reach the ultimate end of suffering, which is the cessation of name-and-form.

Where there is name-and-form (the five aggregates), there are the six sense bases; where there are sentient beings, there are the six sense bases, except for those with incomplete sense faculties. The condition for the appearance of the six sense bases is the presence of name-and-form. When does name-and-form begin? It begins from the fertilized egg, continuing through the development of the physical body after birth until death. The five aggregates are form, feeling, perception, mental formations, and consciousness. Form is the body; name refers to the seven consciousnesses and their functions. The five aggregates constitute sentient beings; sentient beings are called name-and-form, which is also known as the five aggregates. Where there is name-and-form (the fertilized egg), the five sense faculties—eye, ear, nose, tongue, and body—develop. Once the five faculties develop, contact occurs; upon contact, feeling arises; after feeling, craving arises; after craving, grasping arises; after grasping, becoming arises; after becoming, birth occurs; after birth, there is aging, death, sorrow, lamentation, pain, and distress. This is a chain of conditioned arising for birth and death.

The bhikkhu further contemplates how to eliminate suffering to reach the ultimate end of suffering. The cause of the six sense bases lies entirely in name-and-form. When name-and-form accumulates, the six sense bases accumulate; when name-and-form is produced, the six sense bases are produced; when name-and-form makes contact, the six sense bases make contact. If name-and-form is utterly extinguished without remainder, the six sense bases cease. Then how to eliminate name-and-form? One must cultivate the practices directed toward the path, the preliminary practices, and the supporting practices. After cultivating these and engaging in contemplation, one can eliminate name-and-form, extinguish the five aggregates. The method to eliminate the five aggregates is not something anyone would come to learn, yet we aspire to attain Buddhahood. There is no need for you to eliminate the five aggregates, so you need not fear.