Saṃyuktāgama (283), Part Three

(Three) Original text: 若于结所系法。随顺无常观。住生灭观。无欲观。灭观舍观。不生顾念。心不缚着。则爱灭。爱灭则取灭。取灭则有灭。有灭则生灭。生灭则老病死忧悲恼苦灭。如是如是纯大苦聚灭。

Explanation: The Buddha said: If, with regard to the dharmas to which the fetters are bound (the realms of the six sense objects), one contemplates the impermanent nature of arising and ceasing of these dharmas, and the mind accords with the impermanence and arising-and-ceasing nature of dharmas, one will have no desire or craving for dharmas, will know that dharmas can be extinguished and abandoned, and will no longer have thoughts of longing for dharmas; one will wish to extinguish and abandon dharmas. In this way the mind will not be bound by dharmas, and thus craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence in the three realms ceases; when existence ceases, birth ceases; when birth ceases, aging, sickness, death, sorrow, grief, suffering, and distress cease. In this way, the accumulation of great suffering within the birth-and-death of the six realms is extinguished.

Original text: 犹如种树。初小软弱。不爱护。不令安隐。不壅粪土。不随时溉灌。冷暖不适。不得增长。若复断根截枝。段段斩截。分分解析。风飘日炙。以火焚烧。烧以成粪。或扬以疾风。或投之流水。比丘。于意云何。非为彼树断截其根。乃至焚烧。令其磨灭。于未来世成不生法耶。答言。如是世尊。

Explanation: The Buddha said: (Cutting off the fetters of afflictions) is like planting a tree. When the young tree is at first small and tender, if one does not care for it, does not nurture it, does not provide it with a stable environment for growth, does not pile fertilizer and soil around it, does not irrigate it in due season, and the temperature is unsuitable, the young tree cannot grow and will gradually wither and die. If one then cuts off its roots, lops off its branches, dismembers the little tree piece by piece, then exposes it to wind and sun, and finally burns it with fire; after it is burned to ashes, one either scatters it in a swift wind or throws it into flowing water to be carried away. Bhikṣus, what do you think? Is it not by cutting off the tree's roots, and even burning it, that it is ground away and obliterated, so that in future lives it becomes something that will not arise again? The bhikṣus replied: Yes, World-Honored One.

We should treat the fetters of afflictions in the same way. When we discover our afflictions manifesting, we must never accord with and nurture them; gradually the afflictions will wither and be extinguished. Once craving is extinguished, the afflictions are gone, and the suffering of future birth, aging, sickness, and death will not appear.

Original text: 如是比丘。于结所系法随顺无常观。住生灭观。无欲观。灭观舍观。不生顾念。心不缚着。则爱灭。爱灭则取灭。取灭则有灭。有灭则生灭。生灭则老病死忧悲恼苦灭。如是如是纯大苦聚灭。佛说此经已。诸比丘闻佛所说。欢喜奉行。

Explanation: The Buddha said: It is so, bhikṣus. With regard to the dharmas to which the fetters are bound, we contemplate their impermanent nature of arising and ceasing, accord with and acknowledge their impermanence and arising-and-ceasing nature; the mind will then have no desire or craving, wishing to extinguish and abandon these impermanent dharmas, no longer cherishing, thinking of, dwelling on, grasping at, or clinging to them. In this way the mind will not be bound, and craving is thereby severed; after craving ceases, the mind of grasping ceases; when the mind of grasping ceases, existence in the three realms ceases; when existence in the three realms ceases, birth ceases; when birth ceases, aging, sickness, death, sorrow, grief, suffering, and distress cease. In this way, the accumulation of great suffering within the birth-and-death of the six realms is extinguished.

All dharmas are constantly in the process of arising, abiding, changing, and ceasing; all are impermanent. Therefore, toward all dharmas we should accord with conditions and let go. Once we let go, there is no more suffering; the more you grasp, the more you suffer. Let go of the conditioned dharmas of the three realms and live in accordance with conditions; then the mind will not be bound, and you will be free and liberated. If you like a dharma, you are controlled and bound by that dharma. When craving is extinguished and you no longer wish to grasp, no longer clinging to any dharma, the future existence in the three realms and birth will not appear, and the suffering of birth, aging, sickness, and death will all disappear.