Saṃyukta Āgama (292), Part 7

(7) Original Text: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, reaching the uttermost end of suffering, he contemplates that consciousness: "By what cause, by what arising, by what origination, by what contact does it come to be?" He understands that the arising of consciousness is conditioned by formations, that consciousness arises with the arising of formations, that consciousness is born with the birth of formations, that consciousness comes into being through contact with formations. When meritorious formations are performed, wholesome consciousness arises; when non-meritorious, unwholesome formations are performed, unwholesome consciousness arises; when neutral formations are performed, neutral consciousness arises. This is called the cause of formations, the arising of formations, the birth of formations, the contact of formations [that leads to the arising of consciousness].

When those formations cease without remainder, then consciousness ceases. The path leading to the cessation of formations should be truly understood and cultivated as the successive practice toward that goal. This is called the bhikkhu’s path toward the complete cessation of suffering, reaching the uttermost end of suffering, namely, the cessation of formations.

Explanation: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, reaching the uttermost end of suffering, he contemplates the six consciousnesses: "By what cause do they arise? By what accumulation do they appear? By what production are they born? By what contact do they come into being?" After contemplation and examination, he understands that the arising of the six consciousnesses is due to the condition of the mental formations (sankhāra) of the mental faculty (manas). It is the accumulation of the mental formations of the mental faculty that gives rise to the six consciousnesses; it is the production of the mental formations of the mental faculty that gives birth to the six consciousnesses; it is the contact of the mental formations of the mental faculty that brings the six consciousnesses into being.

If the mental faculty intends to perform meritorious, wholesome formations, wholesome six consciousnesses arise; if the mental faculty intends to perform non-meritorious, unwholesome formations, unwholesome six consciousnesses arise; if the mental faculty intends to perform neutral formations (neither wholesome nor unwholesome), neutral six consciousnesses arise. This is called the cause of formations, the accumulation of formations, determining the birth of the six consciousnesses; the arising and contact of formations lead to the birth of the six consciousnesses. If the mental formations of the mental faculty cease without remainder, leaving not the slightest trace, then the six consciousnesses will accordingly cease completely.

The path of practice leading to the cessation of formations, which the bhikkhus cultivate, must be truly understood; it is to cultivate the path factors and supporting conditions directed toward that goal. Therefore, the cessation of formations is the practice through which the bhikkhu advances toward the complete cessation of suffering, reaching the uttermost end of suffering.

Because the mental formations of the mental faculty do not cease, the consciousness-mind continuously arises, continuously engages in discrimination and karmic activity. Once karmic seeds are deposited, there is future name-and-form (nāmarūpa). If the mental faculty has no formations whatsoever, the six consciousnesses will not arise, no karmic actions will be performed, no karmic seeds will be stored, and there will be no future name-and-form. Once name-and-form arises, there is the sixfold base (salāyatana); with the sixfold base, there is contact (phassa); with contact, there is feeling (vedanā); with feeling, there is craving (taṇhā); with craving, there is clinging (upādāna); then existence (bhava) in the three realms arises, the five aggregates (pañcakkhandha) are born, and from then on, life continues uninterrupted, and the cycle of birth, aging, death, sorrow, lamentation, pain, and distress begins again. All this is the result of the unceasing mental formations of the mental faculty.