Section Four   The Path to the Extinction of Suffering and Liberation

(290) Observing Contact as the Condition for Sensation Leads to Liberation

Original Text: Just as two pieces of wood rub together, friction generates fire. If the two pieces of wood are separated, the fire also extinguishes. Similarly, all sensations arise dependent on contact; they are produced by contact, they are accumulated by contact. When this or that contact arises, this or that sensation also arises. When this or that contact ceases, this or that arising of sensation also ceases, becomes still, cool, tranquil, and subsides. A learned noble disciple who observes thus becomes liberated from form, liberated from sensation, perception, mental formations, and consciousness, liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. I say they are liberated from suffering. When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha said, rejoiced and respectfully carried it out.

Explanation: The Buddha said: For example, two pieces of wood rub together and friction generates fire. If the two pieces of wood are separated, the fire extinguishes. Similarly, all sensations arise dependent on contact; they are produced by contact, accumulated by contact. When one type of contact after another arises, one type of sensation after another also arises. When one type of contact after another ceases, the arising of one sensation after another also ceases, the mind becomes cool, still, tranquil, and serene. A learned noble disciple who observes thus becomes liberated from the aggregate of form, liberated from the aggregates of sensation, perception, mental formations, and consciousness, liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Thus, I say they are liberated from suffering.

The Buddha used the analogy of two pieces of wood rubbing together to generate fire to illustrate the principle of dependent arising: contact arising causes sensation to arise. Two pieces of wood rubbing together generate fire; if the two pieces do not contact each other, the condition of contact is absent, and the fire ceases. The causes of suffering for sentient beings arise from contact. If the condition of contact is absent, if there is no more contact, then there is no sensation. If the condition of contact is absent, there is no feeling of sensation.

Regardless of the type of sensation, if the condition of contact accumulates, the arising of sensation occurs. As long as the condition continues to accumulate, contact continues; where there is contact, there is sensation. When contact is produced, when contact arises, sensation arises. The condition for the production of sensation is prior contact. Contact is the function of conditions; without conditions, contact is impossible. All phenomena depend on conditions to arise and exist, and these conditions are produced by karmic conditions from past lives. When contact ceases, sensation ceases. After the arising of sensation ceases, the mind attains cessation, stillness, coolness, tranquility, and subsidence.

The Buddha enables sentient beings to recognize that the arising of contact is the arising of sensation; where there is contact, there is sensation. Contact is illusory, and sensation is also illusory. Sensation is primarily produced by the conscious mind; contact arises from the coming together of the six sense faculties and the six sense objects. This requires conditions to make contact possible. Therefore, the arising of all things requires dependent origination; without conditions, there is no arising; with conditions, there is arising. Phenomena arising from conditions are also illusory; they are produced by the coming together of numerous conditions, hence unreal. Only the eighth consciousness, the Tathagatagarbha, exists without relying on conditions; it is not a conditioned phenomenon arising from accumulation.

(291) Observing Internal Contact Phenomena Leads to Liberation

Original Text: At that time, the World-Honored One addressed the bhikkhus: "I speak of the internal contact phenomena. Have you apprehended them?" Then a certain bhikkhu rose from his seat, adjusted his robes, bowed with his head at the Buddha's feet, joined his palms, and said to the Buddha: "World-Honored One, the internal contact phenomena you spoke of, I have already apprehended them." Then that bhikkhu, in front of the Buddha, thus and thus, declared his own realization. Thus and thus, the World-Honored One was displeased. At that time, the Venerable Ananda was behind the Buddha, holding a fan and fanning him. The Buddha told Ananda: "The internal contact phenomena according to the Noble Dharma and Vinaya are different from what this bhikkhu says." Ananda said to the Buddha: "Now is the time. I beseech the World-Honored One to expound to the bhikkhus the internal contact phenomena according to the Noble Dharma and Vinaya. The bhikkhus, hearing it, will accept and respectfully practice it."

Explanation: The World-Honored One told the bhikkhus, "The internal contact phenomena I speak of, can you observe them?" At that time, a newly arrived bhikkhu from elsewhere stood up from his seat, adjusted his robes, paid homage to the Buddha's feet, joined his palms, and said to the Buddha: "World-Honored One, the internal contact phenomena you spoke of, I have already observed them." Then this bhikkhu expounded various teachings before the Buddha to validate himself, but the World-Honored One was displeased with whatever he said. At that time, the Venerable Ananda was behind the Buddha, holding a fan and fanning him. The Buddha told Ananda: "The internal contact phenomena as taught by the Noble Dharma and Vinaya are different from what this bhikkhu says." Ananda said to the Buddha, "Now is the perfect time to explain. I beseech you, World-Honored One, to explain the internal contact phenomena according to the Noble Dharma and Vinaya to the bhikkhus. The bhikkhus, hearing it, should accept and respectfully practice it."

What are internal contact phenomena? They are contact within the subtle sense faculties: eye contacting form, ear contacting sound, nose contacting smell, tongue contacting taste, body contacting tangible objects, mind contacting mental objects. After contact, consciousness arises; consciousness then contacts the object.

Original Text: The Buddha told Ananda: "Excellent. Listen attentively, I shall explain it to you. When these bhikkhus apprehend the internal contact phenomena, they should contemplate thus: 'When all the various sufferings of sentient beings arise, what is the cause of this suffering? What accumulates it? What produces it? What contacts it?' When apprehending thus, they should know that this suffering has clinging as its cause, clinging as its accumulation, clinging as its production, clinging as its condition."

Explanation: The Buddha told Ananda: "Excellent. Listen attentively, I shall now explain it to you. You bhikkhus, if you wish to observe the internal contact phenomena, should contemplate thus: When all the various sufferings of sentient beings arise, what is the cause of these sufferings? What phenomenon, through its accumulation, causes these sufferings? What phenomenon, by arising, causes these sufferings to arise? What contact, by arising, causes these sufferings to arise? When observing the internal contact phenomena thus, you should know that these sufferings arise due to the cause of clinging; when clinging accumulates, suffering accumulates; when clinging is produced, suffering is produced; when clinging acts as the condition, suffering arises.

Original Text: Furthermore, bhikkhus, when apprehending the internal contact phenomena, [observe]: 'And what is the cause of clinging? What accumulates it? What produces it? What contacts it?' When apprehending thus, they should know that clinging has craving as its cause, craving as its accumulation, craving as its production, craving as its condition. Furthermore, bhikkhus, when apprehending the internal contact phenomena, they should further know: 'What is the cause of craving? What accumulates it? What produces it? What contacts it?' When apprehending thus, they should know that craving arises dependent on the delightful, pure forms contemplated by the world; where craving arises, [form] arises; where craving binds, [form] is bound; where craving abides, [form] abides."

Explanation: Furthermore, bhikkhus, when observing the internal contact phenomena, you should observe: What phenomenon is the cause for the arising of clinging? What phenomenon, by accumulating, causes clinging to accumulate? What phenomenon, by arising, causes clinging to arise? What phenomenon, by contacting, causes clinging to be contacted? When observing, you should know that clinging arises due to the cause of craving; because craving accumulates, clinging accumulates; craving arises, clinging arises; craving contacts, clinging is contacted.

Bhikkhus, when observing the internal contact phenomena, you should further observe: What is the cause for the arising of craving? What phenomenon, by accumulating, causes craving to accumulate? What phenomenon, by arising, causes craving to arise? What phenomenon, by contacting, causes craving to be contacted? When observing thus, you should know that when worldly people contemplate the subtle, pure aggregate of form, craving arises, and the aggregate of form arises; when the mind is bound by craving, the aggregate of form is bound; when the mind is fettered by craving, the aggregate of form is fettered.

This is part of the Twelve Links of Dependent Origination taught by the World-Honored One. Previously, it was explained that the arising of contact is the cause for the arising of sensation. Now it is explained that the arising of craving is the cause for the arising of clinging. With craving, there is clinging; with clinging, there is the suffering of birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Due to craving, one grasps at the six sense objects. After grasping, there is becoming (existence); with becoming, there is birth; after birth, suffering arises.

Original Text: "If ascetics and brahmins, regarding the delightful, pure forms contemplated by the world, regard them with the notion of permanence, the notion of eternity, the notion of security, the notion of non-affliction, the notion of self, the notion of belonging to self, then craving for this form increases. When craving increases, clinging increases. When clinging increases, suffering increases. When suffering increases, they are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. I say they are not liberated from suffering."

Explanation: If ascetics and brahmins regard the delightful, pure forms, sounds, smells, tastes, tangibles, and mental objects contemplated by worldly people with the notion of permanence, the notion of eternity, the notion of security, the notion of non-affliction, the notion of self, the notion of belonging to self, and give rise to these views, then craving for the aggregates of form, sensation, perception, mental formations, and consciousness will increase; when craving increases, clinging increases; when clinging increases, suffering increases; when suffering increases, they are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. I say they are not liberated from suffering.

'Eternity' means unchanging and indestructible. 'Security' means fixed and everlasting. 'Non-affliction' means without fault. Sentient beings do not regard the six sense faculties, six sense objects, and six consciousnesses as faulty; they regard them as self or belonging to self, and thus pursue, crave, and grasp them, causing the cycle of birth and death to continue unceasingly. If they know these phenomena are faulty, capable of producing birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair, they will no longer pursue these phenomena.

With these notions, craving for form increases; one becomes increasingly greedy. The more craving increases, the more impossible it becomes to end birth and death, and the more suffering increases. When this craving increases, grasping inevitably increases; existence in the three realms will certainly increase accordingly. When existence in the three realms increases, life continues, and suffering increases unceasingly. The heavier the craving, the more suffering increases; the more suffering increases, the less one is liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Sentient beings all seek happiness but end up suffering because they constantly create the causes of suffering; where there is craving, there is suffering. Arhats have no craving and no grasping; naturally, they no longer have the suffering of birth, aging, sickness, and death.

Original Text: "For example, by the roadside, there is a cool pond of water, complete with color and fragrance. Someone poisons it. In the spring months, travelers, oppressed by the wind, heat, and thirst, come competing to drink. Someone says: 'Sirs, this is a cool pond, complete with color and fragrance, but it contains poison. Do not drink it. If you drink it, it may cause your death or bring you near to death.'"

Explanation: The Buddha gives an analogy: For example, by the roadside, there is a cool pond, complete with color and fragrance. Someone puts poison in the pond water. When spring arrives and the weather warms, travelers passing by feel extremely thirsty due to the heat and wish to drink the water from this pond. Just as they are about to drink, someone nearby tells them: "This cool pond water, although complete with color and fragrance, contains poison. Do not drink it. If you drink it, you will die; if not, you will become severely ill."

Original Text: "But those who are thirsty, not believing, drink. Though they obtain a delicious taste, in a moment they die or come near to death. Similarly, ascetics and brahmins, seeing the delightful, pleasing forms of the world, regard them with the view of permanence, the view of eternity, the view of security, the view of non-affliction, the view of self, the view of belonging to self, and thus are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair."

Explanation: But the thirsty people, due to extreme thirst, do not believe the warning and drink. Although they feel cool and delicious while drinking, the poison takes effect afterward; those people either die immediately or suffer as if near death. Similarly, ascetics and brahmins see the delightful, pleasing forms of the world, regard them as permanent and indestructible, as secure and unchanging, as without any fault, as self or belonging to self. Because of these views, they are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair.

Original Text: "If ascetics and brahmins, regarding the delightful, pleasing forms of the world, observe them as disease, as a boil, as a thorn, as a slaughter, as impermanent, suffering, empty, and not-self, then their craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, suffering ceases. With the cessation of suffering, birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair cease."

Explanation: If ascetics and brahmins see the delightful, pleasing forms of the world, observe these forms as diseased, as a boil, as a thorn, as slaughter, as impermanent, suffering, empty, and not-self, then craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, suffering ceases; with the cessation of suffering, birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair cease.

Original Text: "For example, by the roadside, there is a cool pond of water, complete with color and fragrance. Someone poisons it. In the spring months, travelers, oppressed by the wind, heat, and thirst, come competing to drink. Someone says: 'This water is poisonous. Do not drink it. If you drink it, it may cause your death or bring you near to death.' They then reflect: 'This water is poisonous. If I drink it, it may cause my death or bring me near to death. I shall endure the thirst, eat dry fried meal, and not take water to drink.'"

Explanation: For example, by the roadside, there is a cool pond of water, complete with color and fragrance. Someone puts poison in the water. When thirsty travelers wish to drink, others tell them the water is poisonous and not to drink it, for if they drink, they will either die immediately or suffer as if near death. The thirsty people think: "This water is poisonous; poisonous water cannot be drunk. Drinking it will cause death." So they endure their thirst, eating only dry fried meal, not drinking water. Thus, these travelers depart without drinking the poisoned water and therefore do not die from poisoning.

Henceforth, we must constantly remind ourselves: "Don't drink the poisoned water again." When a thought of craving arises, say to yourself: "I must not crave anymore; I must not drink the poisoned water." When liking something, say to yourself: "I must not like it anymore; liking it is like drinking poisoned water." When feeling reluctant to let go, say to yourself: "I must not be reluctant anymore; reluctance is like drinking poisoned water." Gradually, this craving will fade, then cease, and finally suffering will end. By constantly alerting ourselves like this, step by step, we can ultimately embark on the path to liberation.

Original Text: "Similarly, ascetics and brahmins, regarding the delightful forms of the world, observe them as disease, as a boil, as a thorn, as a slaughter, as impermanent, suffering, empty, and not-self, and thus are liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Therefore, Ananda, regarding this Dharma, see thus, hear thus, perceive thus, know thus. Regarding the past and future, also follow this path, observe thus. Therefore, Ananda, regarding this Dharma, see thus, hear thus, perceive thus, know thus. Regarding the past and future, also follow this path, observe thus."

Explanation: Similarly, ascetics and brahmins, regarding the delightful, pleasing forms of the world, observe them as diseased, as a boil, as a thorn, observe their impermanence, suffering, emptiness, and not-self nature. Thus, they will be free from craving and liberated from birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Ananda, therefore, regarding this internal contact phenomenon, you should see thus, hear thus, perceive thus, know thus. Regarding past and future internal contact, you should also treat it thus, observe thus. Observing again and again, finally realizing that all phenomena are impermanent, suffering, empty, and not-self, then one no longer craves or clings. Birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair cease, the mind attains liberation, coolness, and tranquility.

(292) The Path to the Cessation of Suffering

Original Text: At that time, the World-Honored One addressed the bhikkhus: "How, when contemplating and observing the complete cessation of suffering, reaching the very end of suffering, should one contemplate all the various sufferings of sentient beings, their manifold distinctions? What is the cause of these sufferings? What accumulates them? What produces them? What contacts them?" Contemplating that clinging is the cause, the accumulation, the production, the condition [of suffering]. If that clinging ceases without remainder, all suffering ceases. The path leading to the cessation of suffering that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of clinging.

Explanation: The World-Honored One told the bhikkhus: When contemplating and observing how to completely and utterly extinguish suffering, reaching the very edge of suffering, one should contemplate all the sufferings of sentient beings, and the various distinguishing characteristics of these sufferings. Contemplate what causes these sufferings to appear, what phenomenon, through its accumulation, summons them forth, what cause produces them, what phenomenon, through contact, produces them.

Finally, contemplate that it is the cause of clinging that makes suffering appear; it is the accumulation of clinging that causes suffering to appear; it is the arising of clinging that causes suffering to arise; it is the contact of clinging that produces suffering. If all that clinging is extinguished without remainder, all suffering will cease. Bhikkhus should truly understand the path of practice leading to the cessation of suffering, and they must practice the path factors and supporting factors conducive to the complete cessation of suffering. Thus, bhikkhus can head towards the complete cessation of suffering, ultimately reaching the edge of suffering. This is the method of extinguishing clinging.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of that clinging? What accumulates it? What produces it? What contacts it?' Contemplating that clinging has craving as its cause, craving as its accumulation, craving as its production, craving as its condition. If that craving ceases without remainder, clinging also ceases. The path leading to the cessation of clinging that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of craving."

Explanation: Furthermore, when a bhikkhu wishes to contemplate and observe how to completely cease suffering, reaching the very edge of suffering, he should contemplate what causes clinging to appear, what phenomenon, through its accumulation, causes clinging to appear, what phenomenon, through its arising, causes clinging to arise, what phenomenon, through contact, causes clinging to arise. Finally, he will contemplate that the appearance of clinging is due to the cause of craving; it is produced by the accumulation of craving; craving arises and clinging arises; craving contacts and clinging arises; craving ceases and clinging consequently ceases. Bhikkhus should truly understand the path and trajectory for extinguishing clinging, and they must practice the path factors and supporting factors conducive to the cessation of suffering. This is the method by which bhikkhus gradually head towards the complete cessation of suffering, reaching the very edge of suffering, which is the extinction of craving.

If sentient beings extinguish clinging, no longer clinging to phenomena, all suffering will cease. How exactly to extinguish suffering, what path to cultivate in between—we should truly understand this. Truly understanding the method of practice for extinguishing suffering means cultivating the path factors and supporting factors conducive to the complete cessation of suffering. These are the Thirty-seven Aids to Enlightenment, including the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. 'Path factors' means heading towards the direction of extinguishing suffering; 'supporting factors' means secondary, helpful factors. The primary method is to observe the five aggregates and sever the view of self. The purpose of cultivating the path and supporting factors is to prepare for severing the view of self, fulfilling the prerequisite conditions for realizing the Path, enabling proper contemplation and practice, and finally enabling the severing of the view of self.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of that craving? What accumulates it? What produces it? What contacts it?' Knowing that craving has sensation as its cause, sensation as its accumulation, sensation as its production, sensation as its condition. If that sensation ceases without remainder, then craving ceases. The path leading to the cessation of craving that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of sensation."

Explanation: Furthermore, when a bhikkhu wishes to contemplate and observe how to achieve the complete cessation of suffering, reaching the very edge of suffering, he must contemplate what causes craving to arise, what phenomenon, through its accumulation, produces it, what phenomenon, through its arising, produces it, what phenomenon, through contact, produces it. After contemplating and observing, he will know that craving arises due to the condition of sensation; it is produced by the accumulation of sensation; sensation arises and causes craving to arise; sensation contacts and causes craving to arise. If sensation is forever extinguished, craving will be extinguished. Bhikkhus should truly understand the trajectory of the path leading to the extinction of craving and cultivate the path factors and supporting factors. Thus, bhikkhus can head towards the complete cessation of suffering, reaching the very edge of suffering, which is said to be the extinction of sensation.

Before sensation is contact; without contact, sensation cannot arise. Without sensation, there can be no craving; without craving, no clinging. Sentient beings experience contact unceasingly every day; if the six sense faculties do not contact the six sense objects, they feel unbearable. Why do they feel unbearable? Because of ignorance. The root of contact is ignorance. Only when a true practitioner's mental faculty (manas) is subdued, stops its wandering, and realizes emptiness, can he bear not to contact anymore, can he endure stillness.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of that contact? What accumulates it? What produces it? What contacts it?' They should know that contact has the six sense bases as its cause, the six sense bases as its accumulation, the six sense bases as its production, the six sense bases as its condition. If those six sense bases cease without remainder, then contact ceases. The path leading to the cessation of the six sense bases that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering."

Explanation: Furthermore, when a bhikkhu wishes to contemplate and observe how to completely cease suffering, reaching the very edge of suffering, he must further contemplate and observe what conditioned phenomenon contact depends on to appear, what phenomenon, through its accumulation, produces it, what phenomenon, through its arising, brings it forth, what phenomenon, through contact, causes it to arise. After observation, he should know that contact appears due to the condition of the six sense bases (āyatana); it appears due to the accumulation of the six sense bases; the arising of the six sense bases causes contact to appear; the contact of the six sense bases causes contact to arise. Only when the six sense bases are extinguished without remainder will contact cease. Bhikkhus should truly understand the trajectory of the path leading to the extinction of the six sense bases that they cultivate, and practice the path factors and supporting factors conducive to the complete cessation of suffering. This is the bhikkhu heading towards the complete cessation of suffering, able to reach the very edge of suffering.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of those six sense bases? What accumulates them? What produces them? What contacts them?' Knowing that the six sense bases have name-and-form as their cause, name-and-form as their accumulation, name-and-form as their production, name-and-form as their condition. If name-and-form ceases without remainder, then the six sense bases cease."

Explanation: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, wishing to reach the very edge of suffering, he must contemplate what conditioned phenomenon causes the six sense bases to arise, what phenomenon, through its accumulation, causes them to be born, what phenomenon, through its arising, causes them to arise subsequently, what phenomenon, through contact, causes them to arise subsequently. After observation, he should know that the six sense bases are produced by the condition of name-and-form (nāmarūpa); they are produced by the accumulation of name-and-form; the arising of name-and-form causes the six sense bases to arise subsequently; the contact of name-and-form gives rise to the six sense bases. When name-and-form are extinguished without remainder, the six sense bases consequently cease.

Original Text: "The path leading to the cessation of name-and-form that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of name-and-form."

Explanation: Bhikkhus should truly understand the path leading to the extinction of name-and-form that they cultivate, and they must cultivate the path factors and supporting factors. This is the bhikkhu heading towards the complete cessation of suffering, reaching the very edge of suffering, which is said to be the extinction 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, unless the sense faculties are incomplete. The condition for the appearance of the six sense bases is the presence of name-and-form. When does name-and-form begin to appear? It begins to appear from the fertilized egg, continuing through growth into a physical body after leaving the womb, until the time of death in that lifetime. This period is one lifetime of name-and-form. The five aggregates are form, sensation, perception, mental formations, and consciousness. Form is the body; name is the seven consciousnesses and their functions. The five aggregates constitute sentient beings; sentient beings are called name-and-form; name-and-form is also called the five aggregates. Where there is name-and-form, where there is a fertilized egg, the five sense faculties (eyes, ears, nose, tongue, body) will grow. After the five sense faculties grow, there is contact; after contact, there is sensation; after sensation, there is craving; after craving, there is clinging; after clinging, there is becoming (existence); with becoming, there is birth; after birth, there is aging, sickness, death, sorrow, lamentation, pain, distress, and despair. This is a chain of causes and conditions for birth and death.

When a bhikkhu further contemplates and observes how to extinguish suffering and reach the very edge of suffering, he should contemplate that the cause of the six sense bases is name-and-form; when name-and-form accumulates, the six sense bases accumulate; when name-and-form arises, the six sense bases arise; when name-and-form contacts, the six sense bases contact. If name-and-form is extinguished without remainder, the six sense bases cease. How to extinguish name-and-form? This requires cultivating the path factors, supporting factors, and supporting factors; after cultivating them, contemplate step by step, and one can extinguish name-and-form, extinguish the five aggregates.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of that name-and-form? What accumulates it? What produces it? What contacts it?' Knowing that name-and-form has consciousness as its cause, consciousness as its accumulation, consciousness as its production, consciousness as its condition. If that consciousness ceases without remainder, then name-and-form ceases. The path leading to the cessation of consciousness that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of consciousness."

Explanation: Furthermore, when a bhikkhu contemplates and observes the complete cessation of suffering, wishing to reach the very edge of suffering, he must contemplate what causes name-and-form to arise, what phenomenon, through its accumulation, causes it to be born, what phenomenon, through its arising, causes name-and-form to arise, what phenomenon, through contact, causes name-and-form to arise.

After contemplating and observing, he will know that the arising of name-and-form is due to the condition of the karmic seeds of the six consciousnesses; it is born due to the accumulation of the karmic seeds of the six consciousnesses; the appearance of the karmic seeds of the six consciousnesses causes the birth of name-and-form in the next life; it is due to the contact of the karmic seeds of the six consciousnesses that causes the birth of name-and-form in the next life. If the karmic seeds of the six consciousnesses are extinguished without remainder, name-and-form will consequently be extinguished. Bhikkhus should truly understand the trajectory of the path leading to the extinction of the karmic seeds of the six consciousnesses that they cultivate; they should cultivate the path factors and supporting factors. This is called the bhikkhu heading towards the complete cessation of suffering, reaching the very edge of suffering, which is said to be the extinction of the karmic seeds of the six consciousnesses.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of that consciousness? What accumulates it? What produces it? What contacts it?' Knowing that consciousness has volitional formations as its cause, volitional formations as its accumulation, volitional formations as its production, volitional formations as its condition. Performing meritorious formations, wholesome consciousness arises. Performing non-meritorious, unwholesome formations, unwholesome consciousness arises. Performing formations of neither merit nor demerit, consciousness of neither merit nor demerit arises. This is consciousness having volitional formations as its cause, volitional formations as its accumulation, volitional formations as its production, volitional formations as its condition. If those volitional formations cease without remainder, then consciousness ceases. The path leading to the cessation of volitional formations that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of volitional formations."

Explanation: Furthermore, when a bhikkhu wishes to contemplate and observe the complete cessation of suffering, reaching the very edge of suffering, he should contemplate what causes the karmic seeds of the six consciousnesses to arise, what phenomenon, through its accumulation, causes the karmic seeds to appear, what phenomenon, through its arising, causes the karmic seeds to arise, what phenomenon, through contact, causes the karmic seeds to arise. After contemplating and observing, he will know that the karmic seeds of the six consciousnesses arise due to the condition of bodily, verbal, and mental volitional formations (sankhāra); it is the accumulation of bodily, verbal, and mental volitional formations that causes the karmic seeds of the six consciousnesses to arise; it is the arising of bodily, verbal, and mental karmic formations that causes the six consciousnesses to arise; it is the contact of bodily, verbal, and mental karmic formations that causes the karmic seeds of the six consciousnesses to arise.

If one performs meritorious wholesome actions, wholesome karmic seeds of the six consciousnesses arise; if one performs non-meritorious unwholesome actions, unwholesome karmic seeds of the six consciousnesses arise; if one performs actions that are neither wholesome nor unwholesome, karmic seeds of the six consciousnesses that are neither wholesome nor unwholesome arise. This is called the condition of bodily, verbal, and mental volitional formations, the accumulation of bodily, verbal, and mental volitional formations determining the arising of the karmic seeds of the six consciousnesses; the arising and contact of bodily, verbal, and mental volitional formations cause the karmic seeds of the six consciousnesses to arise. If bodily, verbal, and mental volitional formations cease without a trace of karmic activity, then the karmic seeds of the six consciousnesses will consequently cease. Bhikkhus should truly understand the path of practice leading to the extinction of volitional formations that they cultivate; they should cultivate the path factors and supporting factors. Therefore, if volitional formations cease, the bhikkhu will head towards the complete cessation of suffering, reaching the very edge of suffering.

Because bodily, verbal, and mental karmic activities on the six sense faculties are unceasing, karmic seeds of the six consciousnesses are constantly produced. Once karmic seeds are left behind, there is name-and-form in future lives. If there are no bodily, verbal, or mental karmic activities at all, karmic seeds of the six consciousnesses will not arise. Without karmic seeds remaining, there is no name-and-form in future lives. After name-and-form arises, there are the six sense bases; with the six sense bases, there is contact; with contact, there is sensation; with sensation, there is craving; with craving, there is clinging; then existence in the three realms appears; the five-aggregate body is born; from then on, life continues unceasingly, and the cycle of birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair begins again. All this is the result of unceasing bodily, verbal, and mental karmic activities.

Original Text: "Furthermore, a bhikkhu, contemplating and observing the complete cessation of suffering, reaching the very end of suffering, contemplates: 'What is the cause of those volitional formations? What accumulates them? What produces them? What contacts them?' Knowing that volitional formations have ignorance as their cause, ignorance as their accumulation, ignorance as their production, ignorance as their condition. Those meritorious formations have ignorance as condition; non-meritorious formations also have ignorance as condition; formations of neither merit nor demerit also have ignorance as condition."

Explanation: Furthermore, when a bhikkhu wishes to contemplate and observe the complete cessation of suffering, reaching the very edge of suffering, he must contemplate and observe what causes bodily, verbal, and mental volitional formations to arise, what phenomenon, through its accumulation, causes them to appear, what phenomenon, through its arising, causes them to arise, what phenomenon, through contact, causes them to arise. After contemplation, he will know that bodily, verbal, and mental volitional formations appear due to ignorance; it is the accumulation of ignorance that causes them to arise; ignorance arises and volitional formations arise; ignorance contacts and volitional formations appear. Meritorious bodily, verbal, and mental formations arise due to ignorance; non-meritorious unwholesome bodily, verbal, and mental formations arise due to ignorance; even formations that are neither meritorious nor unmeritorious arise due to ignorance.

Original Text: "Therefore, they should know that volitional formations have ignorance as cause, ignorance as accumulation, ignorance as production, ignorance as condition. If that ignorance ceases without remainder, then volitional formations cease. The path leading to the cessation of ignorance that they cultivate, knowing it as it really is, practicing that path and its supporting factors — this is called a bhikkhu heading towards the complete cessation of suffering, reaching the very end of suffering, namely, the cessation of ignorance."

Explanation: Therefore, bhikkhus should know that bodily, verbal, and mental volitional formations are born with ignorance as the condition; they are born due to the accumulation of ignorance; they are born due to the arising of ignorance; they are born due to the contact of ignorance. If the ignorance in the mental faculty is forever extinguished without remainder, bodily, verbal, and mental volitional formations will consequently cease. Bhikkhus should truly understand the trajectory of the path leading to the extinction of ignorance that they cultivate; they should cultivate the path factors and supporting factors. Only then is it called the bhikkhu heading towards the complete cessation of suffering, reaching the very edge of suffering, which is said to be the extinction of ignorance.

Original Text: The Buddha asked the bhikkhus: "What do you think? If one does not delight in ignorance but gives rise to knowledge, would one still, relying on that ignorance, perform meritorious formations, non-meritorious formations, or formations of neither merit nor demerit?"

Explanation: The Buddha said to the bhikkhus: "How do you understand this matter? If you do not delight in ignorance, and knowledge arises in your mind, would you still, due to the ignorance in the mental faculty, create meritorious formations, non-meritorious formations, or neutral formations of neither merit nor demerit?"

Knowledge (vidyā) and ignorance (avidyā) are two opposing states. If there is ignorance, there is no knowledge; if there is knowledge, there is no ignorance. If ignorance decreases, what remains is knowledge. If it is all knowledge, then ignorance is gone. It is like the two sides of a scale; if ignorance is higher, knowledge is lower. Where there is ignorance, there is no knowledge; where there is knowledge, there is no ignorance. If ignorance is absent, the six consciousnesses will not create bodily, verbal, or mental formations; thus, no karmic seeds will be left; one will not take rebirth; there will be no more name-and-form; without name-and-form, there are no six sense bases; without the six sense bases, there is no contact; without contact, no sensation; without sensation, no craving; without craving, no grasping; without the desire to grasp and possess, there are no conditions for existence, thus no becoming in the three realms; without becoming, name-and-form does not arise; then aging, sickness, death, sorrow, lamentation, pain, distress, and despair all cease and will not reappear; the problem of suffering in birth and death is resolved.

Thus, bhikkhus will transcend the three realms and attain liberation. However, this liberation is not yet ultimate liberation; it is only the temporary liberation of extinguishing momentary ignorance. There are still extremely subtle ignorances not yet extinguished; therefore, there are subtle sufferings of birth and death not yet extinguished, and the liberation is not ultimate. The Buddha's liberation is ultimate liberation. How to attain ultimate liberation like the Buddha? Then one should not leave the three realms but make great vows, continue to practice the Mahayana, retain the five-aggregate body, liberate oneself and others, seek enlightenment above and transform beings below, perfecting all dharmas, only then can one attain ultimate liberation.

Original Text: The bhikkhus said to the Buddha: "No, World-Honored One. Why is that? A learned noble disciple does not delight in ignorance but gives rise to knowledge. With the cessation of ignorance, formations cease. With the cessation of formations, consciousness ceases. Thus, birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair cease. Thus, thus, the entire mass of great suffering ceases."

Explanation: The bhikkhus replied to the World-Honored One: "Without ignorance, one would not create any formations anymore, World-Honored One. Because if a learned noble disciple does not delight in ignorance, and ignorance ceases giving rise to knowledge, then with the cessation of ignorance, bodily, verbal, and mental formations cease; with the cessation of bodily, verbal, and mental formations, the karmic seeds of the six consciousnesses cease; with the cessation of the karmic seeds of the six consciousnesses, birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair, thus and thus, the entire mass of great suffering ceases."

Original Text: The Buddha said: "Excellent, excellent, bhikkhus. I also say thus. You also know this. Due to this or that phenomenon, that or that phenomenon arises; due to this or that phenomenon, that or that phenomenon ceases. With cessation, stillness, coolness, tranquility, and subsidence. If a learned noble disciple, with the abandonment of desire through the cessation of ignorance, gives rise to knowledge, bodily sensations of liberation are experienced. When bodily sensations of liberation are experienced, know it as it really is. If lifespan sensations of liberation are experienced, when lifespan sensations of liberation are experienced, know it as it really is. When the body breaks up and life is about to end, all these sensations experienced cease without remainder."

Explanation: The Buddha said: "Excellent, bhikkhus. I also say thus; you also know it is so. Because of such and such a phenomenon, such and such another phenomenon arises; produces such and such another phenomenon; extinguishes such and such another phenomenon; finally, the mind becomes quiescent and non-active, the mind becomes cool, tranquil, and still. If a learned noble disciple extinguishes ignorance, the mind becomes free from desire and gives rise to knowledge, sensations and perceptions of liberation will appear in the physical body. If sensations and perceptions of liberation appear in the physical body, one should truly understand them. If sensations and perceptions of liberation appear regarding lifespan, at that time one must truly understand them. When the body breaks up and life is about to end, all sensations and all perceptions in body and mind will cease without remainder."

Original Text: "Just as a strong man takes a newly fired clay vessel and, while it is still hot, places it on the ground. In a moment, it scatters and breaks, its heat completely extinguished. Similarly, a bhikkhu, with the abandonment of desire through the cessation of ignorance, gives rise to knowledge. Bodily sensations are known as they really are; lifespan sensations are known as they really are. When the body breaks up and life ends, all sensations experienced cease without remainder."

Explanation: For example, a strong man takes a newly fired clay vessel and, while the vessel is still hot, smashes it on the ground. The vessel immediately shatters, and its heat completely vanishes. The sensations of the body and the sensations regarding lifespan are like this; they vanish immediately. Similarly, a bhikkhu whose ignorance is extinguished, an Arhat mind free from desire gives rise to knowledge. All sensations of the physical body are truly understood; all sensations regarding lifespan are truly understood. When the body breaks up and life ends, all these sensations completely cease without remainder.