Saṃyukta Āgama (302)

Original text: Acela Kassapa addressed the Buddha, saying: "How is it, Gautama? Is suffering self-made?" The Buddha told Kassapa: "If suffering is self-made, this is indeterminate (avyākṛta)." Kassapa asked again: "How is it, Gautama? Is suffering made by another?" The Buddha told Kassapa: "If suffering is made by another, this too is indeterminate." Kassapa asked again: "Is suffering made by both self and another?" The Buddha told Kassapa: "If suffering is made by both self and another, this too is indeterminate." Kassapa asked again: "How is it, Gautama? Is suffering arisen without cause, neither self-made nor made by another?" The Buddha told Kassapa: "If suffering is neither self-made nor made by another [implying arising without cause], this too is indeterminate."

Explanation: Acela Kassapa said to the Buddha: "How is it, Gautama? Is suffering self-made?" The Buddha told Kassapa: "Suffering being self-made is indeterminate; it is not to be answered." Kassapa asked again: "Then is suffering made by another?" The Buddha replied: "Suffering being made by another is also indeterminate." Kassapa asked again: "Is suffering made by both self and another?" The Buddha replied: "Suffering being made by both self and another is still indeterminate." Kassapa asked again: "Is suffering arisen without cause, neither self-made nor made by another?" The Buddha told Kassapa: "Suffering being neither self-made nor made by another is still indeterminate."

Original text: Kassapa asked again: "What does 'arisen without cause' mean? Gautama, I asked if suffering is self-made, you replied 'indeterminate'. I asked if it is made by another, or by both self and another, or neither self nor another [arising] without cause, and you replied 'indeterminate'. Does this mean there is no suffering now?" The Buddha told Kassapa: "It is not that there is no suffering. Rather, suffering exists." Kassapa said to the Buddha: "Excellent, Gautama! You say suffering exists. Expound the Dharma to me, so that I may know suffering and see suffering."

The Buddha told Kassapa: "If feeling were simply self-felt, I would say suffering is self-made. If another were the feeler and feeling were felt by him, then it would be made by another. If feeling involves self-feeling, feeling by another, and then suffering arises additionally from that, thus making it made by both self and another, I do not say that either. If suffering arises without cause, not dependent on self or another, I do not say that either. Apart from these extremes, I speak the Middle Way. The Tathāgata teaches the Dharma thus: 'When this exists, that exists; with the arising of this, that arises.' That is: conditioned by ignorance, formations [arise]; ... up to the arising of this entire mass of suffering. With the cessation of ignorance, formations cease; ... up to the cessation of this entire mass of suffering."

Explanation: Kassapa asked again: "What is meant by 'arisen without cause'? Gautama, I previously asked if suffering is self-made, you replied 'indeterminate'. I asked if it is made by another, or made by both self and another, or neither self nor other arising without cause, and you replied 'indeterminate'. So then, does this mean there is no suffering?" The Buddha told Kassapa: "It is not that there is no suffering, but rather that suffering exists." Kassapa said to the Buddha: "Excellent, Gautama! You say suffering exists. Expound the Dharma to me, so that I may know suffering and see the truth of suffering."

The Buddha told Kassapa: "If feeling were simply self-felt, I would say suffering is self-made. If in 'feeling by another', 'another' is the feeler, then suffering would be made by another. If feeling, self-feeling, and feeling by another are involved, and suffering arises additionally from that, thus making suffering made by both self and another, I do not say that either. If suffering arises without cause, not dependent on self or another, I do not say that either. The Tathāgata teaches the Dharma by departing from these two extremes, speaking the Middle Way, which is: 'Because this exists, that exists; because this arises, that arises.' That is: conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; ... up to conditioned by birth, aging-and-death, sorrow, lamentation, pain, distress, and despair arise – the arising of this entire mass of suffering. And with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; ... up to the cessation of aging-and-death, sorrow, lamentation, pain, distress, and despair – the cessation of this entire mass of suffering.

Original text: After the Buddha had spoken this sutra, Acela Kassapa was freed from the dust and defilement, and attained the pure Dharma-eye. At that time, Acela Kassapa saw the Dharma, attained the Dharma, understood the Dharma, entered into the Dharma. He crossed over all doubt and perplexity, not relying on others for knowledge, not depending on others for liberation. Regarding the true Dharma and Vinaya, his mind became free from fear. Folding his hands in reverence, he addressed the Buddha, saying: "World-Honored One, I am now liberated. From this day forward, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For the rest of my life, I will be an upāsaka (male lay follower). Please bear witness for me." Acela Kassapa, having heard what the Buddha taught, rejoiced and took delight in it. He paid homage and departed.

Explanation: After the Buddha finished speaking this sutra, Acela Kassapa's mind was freed from the dust and defilement of the five aggregates (skandhas) in the worldly realm, and he attained the pure Dharma-eye. At this time, Acela Kassapa saw the Dharma of Dependent Origination (twelve links), attained the Dharma of Dependent Origination, understood the Dharma of Dependent Origination, entered into the Dharma of Dependent Origination, and ended all doubts regarding the Dharma of Dependent Origination. It was not due to other causes that he knew the Dharma, nor was it due to other causes that he attained liberation. Regarding the true Dharma and Vinaya, his mind was now without fear. Folding his hands, he said to the Buddha: "World-Honored One, I am now liberated. From now on, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For the rest of my life, I will be an upāsaka. Please bear witness for me."