Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
4. Kaḷara-Khattiya Vagga
The Connected Discourses of the Buddha
Part II.
The Book of Causation Nidāna-Vagga
12. Connected Discourses on Causation
4. The Kaḷāra Khathiya
Sutta 33
Paṭhama Ñāṇassa Vatthuṇi Suttaṃ
Cases of Knowledge 1
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
This selection from The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya by Bhikkhu Bodhi is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
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"Bhikkhus, I will teach you forty-four cases of knowledge.
Listen to that and attend closely, I will speak."
"Yes, venerable sir," those bhikkhus replied.
The Blessed One said this:
"Bhikkhus, what are the forty-four cases of knowledge?
[57] Knowledge of aging-and-death, knowledge of its origin, knowledge of its cessation, knowledge of the way leading to its cessation.
Knowledge of birth ...
Knowledge of existence ...
Knowledge of clinging ...
Knowledge of craving ...
Knowledge of feeling ...
Knowledge of contact ...
Knowledge of the six sense bases ...
Knowledge of name-and-form ...
Knowledge of consciousness ...
Knowledge of volitional formations, knowledge of their origin, knowledge of their cessation, knowledge of the way leading to their cessation.
These, bhikkhus, are the forty-four cases of knowledge.
"And what, bhikkhus, is aging-and-death?... (definitions as in §2) ...
Thus this aging and this death are together called aging-and-death.
With the arising of birth there is the arising of aging-and-death.
With the cessation of birth there is the cessation of aging-and-death.
This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view ... right concentration.
"When, bhikkhus, a noble disciple thus understands aging-and-death, its origin, [58] its cessation, and the way leading to its cessation, this is his knowledge of the principle.
By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future thus:
'Whatever ascetics and brahmins in the past directly knew aging-and-death, its origin, its cessation, and the way leading to its cessation, all these directly knew it in the very same way that I do now.
Whatever ascetics and brahmins in the future will directly know aging-and-death, its origin, its cessation, and the way leading to its cessation, all these will directly know it in the very same way that I do now.'
This is his knowledge of entailment.
"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge — knowledge of the principle and knowledge of entailment — he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee's knowledge, a trainee's true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.
"And what, bhikkhus, is birth? ...
What are the volitional formations? ...
(definitions as in §2) [59] ...
This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view ... right concentration.
"When, bhikkhus, a noble disciple thus understands volitional formations, their origin, their cessation, and the way leading to their cessation, this is his knowledge of the principle.
By means of this principle that is seen, understood, immediately attained, fathomed, he applies the method to the past and to the future. ...
This is his knowledge of entailment.
"When, bhikkhus, a noble disciple has purified and cleansed these two kinds of knowledge — knowledge of the principle and knowledge of entailment — he is then called a noble disciple who is accomplished in view ... one who stands squarely before the door to the Deathless."
