Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
5. Gahapati Vagga
The Connected Discourses of the Buddha
Part II.
The Book of Causation Nidāna-Vagga
12. Connected Discourses on Causation
5. The Householder
Sutta 50
Dutiya Ariya-Sāvaka Suttaṃ
The Noble Disciple 2[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.
Based on a work at http://www.wisdompubs.org/book/connected-discourses-buddha.
Permissions beyond the scope of this license may be available
at http://www.wisdompubs.org/terms-use.
"Bhikkhus, an instructed noble disciple does not think:
'When what exists does what come to be?
With the arising of what does what arise?
When what exists do volitional formations come to be?
When what exists does consciousness come to be?
When what exists does name-and-form come to be? ...
When what exists does aging-and-death come to be?'
"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others:
'When this exists, that comes to be; with the arising of this, that arises.
When there is ignorance, volitional formations come to be.
When there are volitional formations, consciousness comes to be.
When there is consciousness, name-and-form comes to be. ...
When there is birth, aging-and-death comes to be.'
He understands thus:
'In such a way the world originates.'
"Bhikkhus, an instructed noble disciple does not think:
'When what does not exist does what not come to be?
With the cessation of what does what cease?
When what does not exist do volitional formations not come to be?
When what does not exist does consciousness not come to be?
When what does not exist does name-and-form not come to be? ...
When what does not exist does aging-and-death not come to be?."
"Rather, bhikkhus, the instructed noble disciple has knowledge about this that is independent of others:
'When this does not exist, that does not come to be; with the cessation of this, that ceases.
When there is no ignorance, volitional formations do not come to be.
When there are no volitional formations, consciousness does not come to be.
When there is no consciousness, name-and-form does not come to be. ...
When there is no birth, aging-and-death does not come to be.'
He understands thus:
'In such a way the world ceases.'
"Bhikkhus, when a noble disciple thus understands as they really are the origin and the passing away of the world, 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."
[1] This sutta is indicated in the Wisdom Publications edition only with the note: (This sutta is identical with the preceding one except that the passages enclosed in brackets there as absent in some editions are here clearly included in all editions.)
