Saṃyuktāgama (296) Part III

(3) Original Text: The well-instructed noble disciple possesses right knowledge and right view regarding this dependent origination and dependently arisen phenomena. He does not seek the past, saying: 'Did I exist in the past? Or did I not exist? What was I like in the past? How was I in the past?' He does not seek the future, saying: 'Shall I exist in the future? Or shall I not exist? What shall I be like in the future? How shall I be in the future?' Nor does he harbor inner doubts within himself, such as: 'What is this being? How did this come to be previously? What will it become ultimately? Where has this being come from? After passing away here, where will it go?'

Explanation: The well-instructed noble disciple possesses right knowledge and right view regarding dependent origination and dependently arisen phenomena. He does not cling to the past, speculating whether he existed or did not exist in past lives, what kind of sentient being he was, or what his status or occupation was. He also does not crave the future, speculating whether he will or will not exist in future lives, what kind of sentient being he will be, or how he will live. The well-instructed noble disciple does not entertain such doubts internally, wondering what kind of being this is, why there was such an identity previously, what it will ultimately become, where this being came from, or where it will go after death in this world.

A practitioner seeking tranquil liberation does not consider what identity he had in past lives, nor does he crave how future lives will be. All thoughts about the past are extinguished; all delusions about the future are eradicated. He seeks only to end suffering and attain liberation in this present life. If he still thinks about how his future lives will be, he is not one seeking liberation. However, a Bodhisattva practicing the path must consider how to cultivate in future lives, how to liberate sentient beings, and how to accomplish Buddhahood. Therefore, the liberation of an Arhat seeking liberation is without the five aggregates (form). In contrast, the mental liberation of a Mahayana Bodhisattva necessarily involves the five aggregates.

Original Text: If ascetics or brahmins were previously bound by worldly views, that is, bound by the view of self, bound by the view of a being, bound by the view of life, bound by views of inauspicious taboos and auspicious celebrations – at that time [of realizing dependent origination], they sever and fully understand all these. They cut off their root, like cutting off the top of a tala tree, so that these wrong views become incapable of arising in future lives. This is called the well-instructed noble disciple who rightly knows dependent origination and dependently arisen phenomena as they really are, who sees well, awakens well, cultivates well, and enters well [the path]. When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had said, rejoiced and undertook it respectfully.

Explanation: If ascetics or brahmins were previously bound by the worldly, ordinary views they themselves had generated – that is, bound by the view of self (sakkāya-diṭṭhi), bound by the view of a being (sattadiṭṭhi), bound by the view of life (jīvadiṭṭhi), bound by various irrational views concerning taboos and auspicious celebrations in the world – upon realizing dependent origination, they sever all these completely. They cut off the root of self-view and the view of mine, just like cutting off the top of a tala tree, ensuring these irrational views become incapable of arising in future lives. Thus, the well-instructed noble disciple rightly knows dependent origination and dependently arisen phenomena as they really are. He is able to skillfully perceive their true principle, skillfully awaken to the true principle, skillfully cultivate the path, and skillfully enter the path.