The Great Discourse on Causation (Mahānidānasutta)

1. Dependent Origination

So I have heard.

At one time the Blessed One was staying among the Kurus at a market town of theirs named Kammāsadhamma.

Then Venerable Ānanda approached the Blessed One, bowed, sat to one side, and said to him:

It is astounding it is amazing! How deep this dependent origination is, and how deep it appears!

And yet to me it seems as plain as can be.

Do not say that, Ānanda! Do not say that!

This dependent origination is deep, and it appears deep.

It is through not understanding and not penetrating this principle that this generation has become like a tangled skein, a knotted ball of thread, like matted rushes and reeds, unable to pass beyond the state of deprivation, the bad destination, the lower realms, and the round of wandering (saṁsāra).

If asked, Is aging-and-death conditioned by something?, one should answer, It is.

If asked, By what condition does aging-and-death come to be?, one should answer, With birth as condition, aging-and-death comes to be.

If asked, Is birth conditioned by something?, one should answer, It is.

If asked, By what condition does birth come to be?, one should answer, With becoming as condition, birth comes to be.

If asked, Is becoming conditioned by something?, one should answer, It is.

If asked, By what condition does becoming come to be?, one should answer, With clinging as condition, becoming comes to be.

If asked, Is clinging conditioned by something?, one should answer, It is.

If asked, By what condition does clinging come to be?, one should answer, With craving as condition, clinging comes to be.

If asked, Is craving conditioned by something?, one should answer, It is.

If asked, By what condition does craving come to be?, one should answer, With feeling as condition, craving comes to be.

If asked, Is feeling conditioned by something?, one should answer, It is.

If asked, By what condition does feeling come to be?, one should answer, With contact as condition, feeling comes to be.

If asked, Is contact conditioned by something?, one should answer, It is.

If asked, By what condition does contact come to be?, one should answer, With name-and-form as condition, contact comes to be.

If asked, Is name-and-form conditioned by something?, one should answer, It is.

If asked, By what condition does name-and-form come to be?, one should answer, With consciousness as condition, name-and-form comes to be.

If asked, Is consciousness conditioned by something?, one should answer, It is.

If asked, By what condition does consciousness come to be?, one should answer, With name-and-form as condition, consciousness comes to be.

Thus, Ānanda, with name-and-form as condition there is consciousness; with consciousness as condition there is name-and-form; with name-and-form as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging, death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this entire mass of suffering.

With birth as condition, aging-and-death comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no birth of any kind anywhere for anyone:whether of devas to the state of devas, of gandhabbas to the state of gandhabbas, of yakkhas to the state of yakkhas, of spirits to the state of spirits, of humans to the state of humans, of quadrupeds to the state of quadrupeds, of birds to the state of birds, or of reptiles to the state of reptiles:if there were no birth at all for any of these beings into their respective states, with the complete cessation of birth, would aging-and-death be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for aging-and-death, namely, birth.

With becoming as condition, birth comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no becoming of any kind anywhere for anyone:that is, sensual becoming, form becoming, or formless becoming:with the complete cessation of becoming, would birth be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for birth, namely, becoming.

With clinging as condition, becoming comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no clinging of any kind anywhere by anyone:that is, clinging to sense satisfaction, clinging at views, clinging at rules and observances, or clinging to the belief of self:with the complete cessation of clinging, would becoming be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for becoming, namely, clinging.

With craving as condition, clinging comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no craving of any kind anywhere by anyone:that is, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile sensations, or craving for mental phenomena:with the complete cessation of craving, would clinging be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for clinging, namely, craving.

With feeling as condition, craving comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no feeling of any kind anywhere for anyone:that is, feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact:with the complete cessation of feeling, would craving be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for craving, namely, feeling.

So, Ānanda, dependent upon feeling there is craving; dependent upon craving there is seeking; dependent upon seeking there is acquisition; dependent upon acquisition there is assessment; dependent upon assessment there is desire and greed; dependent upon desire and greed there is attachment; dependent upon attachment there is possessiveness; dependent upon possessiveness there is stinginess; dependent upon stinginess there is safeguarding.

And owing to safeguarding, many bad, unwholesome phenomena originate:the taking up of clubs and weapons, conflicts, quarrels, disputes, insults, slander, and falsehoods.

Owing to safeguarding, many bad, unwholesome phenomena originate:the taking up of clubs and weapons, conflicts, quarrels, disputes, insults, slander, and falsehoods:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no safeguarding of any kind anywhere by anyone, with the complete cessation of safeguarding, would the taking up of clubs and weapons, conflicts, quarrels, disputes, insults, slander, and falsehoods:these many bad, unwholesome phenomena:originate?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for the originating of these many bad, unwholesome phenomena, namely, safeguarding.

Dependent upon stinginess there is safeguarding:so it was said.

How this is so, Ānanda, should be known in this way.

If there were absolutely no stinginess... would safeguarding be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for safeguarding, namely, stinginess.

Dependent upon possessiveness there is stinginess:so it was said...

If there were absolutely no possessiveness... would stinginess be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for stinginess, namely, possessiveness.

Dependent upon attachment there is possessiveness:so it was said...

If there were absolutely no attachment... would possessiveness be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for possessiveness, namely, attachment.

Dependent upon desire and greed there is attachment:so it was said...

If there were absolutely no desire and greed... would attachment be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for attachment, namely, desire and greed.

Dependent upon assessment there is desire and greed:so it was said...

If there were absolutely no assessment... would desire and greed be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for desire and greed, namely, assessment.

Dependent upon acquisition there is assessment:so it was said...

If there were absolutely no acquisition... would assessment be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for assessment, namely, acquisition.

Dependent upon seeking there is acquisition:so it was said...

If there were absolutely no seeking... would acquisition be discerned?

No, venerable sir.

Therefore, Ānanda, this is the condition for acquisition, namely, seeking.

Dependent upon craving there is seeking:so it was said. How this is so, Ānanda, should be known in this way.

If there were absolutely no craving of any kind anywhere by anyone:that is, craving for sense satisfaction, craving for becoming, or craving for non-becoming:with the complete cessation of craving, would seeking be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for seeking, namely, craving.

Thus, Ānanda, these two phenomena (the cycle of origination and the cycle of conflict), being a duality, converge into one at feeling.

With contact as condition, feeling comes to be:so it was said.

How this is so, Ānanda, should be known in this way.

If there were absolutely no contact of any kind anywhere for anyone:that is, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact:with the complete cessation of contact, would feeling be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for feeling, namely, contact.

With name-and-form as condition, contact comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If the features, traits, signs, and indications by which the name-body (mental body) is described were entirely absent, would designation-contact (conceptual labeling) be discerned in the form-body (physical body)?

No, venerable sir.

If the features, traits, signs, and indications by which the form-body is described were entirely absent, would impingement-contact (impact or physical resistance) be discerned in the name-body?

No, venerable sir.

If the features, traits, signs, and indications by which both the name-body and the form-body are described were entirely absent, would either designation-contact or impingement-contact be discerned?

No, venerable sir.

If the features, traits, signs, and indications by which name-and-form is described were entirely absent, would contact be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, namely, name-and-form.

With consciousness as condition, name-and-form comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?

No, venerable sir.

If consciousness, having descended into the mother's womb, were to depart, would name-and-form be generated into this state of being?

No, venerable sir.

If the consciousness of a young boy or girl were to be cut off, would name-and-form achieve growth, increase, and maturity?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form, namely, consciousness.

With name-and-form as condition, consciousness comes to be:so it was said. How this is so, Ānanda, should be known in this way.

If consciousness did not gain a footing in name-and-form, would the arising of the origin of suffering:future birth, aging, and death:be discerned?

No, venerable sir.

Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for consciousness, namely, name-and-form.

It is to this extent, Ānanda, that one may be born, or age, or die, or pass away, or reappear.

It is to this extent that there is a pathway for designation, a pathway for language, a pathway for description, a sphere for wisdom, and the round (of becoming) turns for discerning this state of being:that is, name-and-form functioning together with consciousness as mutual conditions.

2.

Descriptions of Self

In what ways, Ānanda, does one describing a self describe it?

When describing a self, one describes it as having form and being limited, saying: My self has form and is limited.

Or when describing a self, one describes it as having form and being limitless, saying: My self has form and is limitless.

Or when describing a self, one describes it as formless and being limited, saying: My self is formless and limited.

Or when describing a self, one describes it as formless and being limitless, saying: My self is formless and limitless.

Now, Ānanda, regarding the one who describes a self as having form and being limited: he describes it as such in the present, or he describes it as such in the future, or he thinks, Though it is not so now, I will acquire it as such.

This being the case, it is proper to say that the underlying view of a limited self with form obsesses them.

Regarding the one who describes a self as having form and being limitless: he describes it as such in the present, or he describes it as such in the future, or he thinks, Though it is not so now, I will acquire it as such.

This being the case, it is proper to say that the underlying view of a limitless self with form obsesses them.

Regarding the one who describes a self as formless and being limited: he describes it as such in the present, or he describes it as such in the future, or he thinks, Though it is not so now, I will acquire it as such.

This being the case, it is proper to say that the underlying view of a limited, formless self obsesses them.

Regarding the one who describes a self as formless and being limitless: he describes it as such in the present, or he describes it as such in the future, or he thinks, Though it is not so now, I will acquire it as such.

This being the case, it is proper to say that the underlying view of a limitless, formless self obsesses them.

It is to this extent, Ānanda, that one describing a self describes it.

3.

Non-Descriptions of Self

In what ways, Ānanda, does one not describing a self not describe it?

When not describing a self, one does not describe it as having form and being limited, saying: My self has form and is limited.

Or when not describing a self, one does not describe it as having form and being limitless, saying: My self has form and is limitless.

Or when not describing a self, one does not describe it as formless and being limited, saying: My self is formless and limited.

Or when not describing a self, one does not describe it as formless and being limitless, saying: My self is formless and limitless.

Now, Ānanda, regarding the one who does not describe a self as having form and being limited: he does not describe it as such in the present, he does not describe it as such in the future, nor does he think, Though it is not so now, I will acquire it as such.

This being the case, it is proper to say that the underlying view of a limited self with form does not obsess them.

Regarding the one who does not describe a self as having form and being limitless...

the underlying view of a limitless self with form does not obsess them.

Regarding the one who does not describe a self as formless and being limited...

the underlying view of a limited, formless self does not obsess them.

Regarding the one who does not describe a self as formless and being limitless...

the underlying view of a limitless, formless self does not obsess them.

It is to this extent, Ānanda, that one not describing a self does not describe it.

4.

Envisioning the Self

In what ways, Ānanda, does one regarding a self regard it?

When regarding a self, one regards feeling as the self, saying: Feeling is my self.

Or one regards the self in this way: Feeling is not my self; my self is without feeling.

Or one regards the self in this way: Feeling is not my self, nor is my self without feeling. My self feels; my self has a feeling nature.

Therein, Ānanda, the one who says Feeling is my self should be told:

Friend, there are these three feelings:pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

Which of these three feelings do you regard as self?

Ānanda, at the time one feels a pleasant feeling, one does not feel a painful feeling or a neither-painful-nor-pleasant feeling; one feels only a pleasant feeling at that time.

At the time one feels a painful feeling, one does not feel a pleasant feeling or a neither-painful-nor-pleasant feeling; one feels only a painful feeling at that time.

At the time one feels a neither-painful-nor-pleasant feeling, one does not feel a pleasant feeling or a painful feeling; one feels only a neither-painful-nor-pleasant feeling at that time.

Pleasant feeling, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.

Painful feeling, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.

Neither-painful-nor-pleasant feeling, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation.

If, when feeling a pleasant feeling, one thinks, This is my self, then with the cessation of that very pleasant feeling, one must think, My self has vanished.

If, when feeling a painful feeling, one thinks, This is my self, then with the cessation of that very painful feeling, one must think, My self has vanished.

If, when feeling a neither-painful-nor-pleasant feeling, one thinks, This is my self, then with the cessation of that very neither-painful-nor-pleasant feeling, one must think, My self has vanished.

Thus, one who says this regards as self something that, in this very life, is impermanent, mixed with pleasure and pain, and subject to arising and falling away.

Therefore, Ānanda, it is not acceptable to regard a self by saying, Feeling is my self.

Therein, Ānanda, the one who says Feeling is not my self; my self is without feeling should be asked:

Friend, where there is absolutely no feeling at all, could the notion I am exist there?

No, venerable sir.

Therefore, Ānanda, it is not acceptable to regard a self by saying, Feeling is not my self; my self is without feeling.

Therein, Ānanda, the one who says Feeling is not my self, nor is my self without feeling. My self feels; my self has a feeling nature should be asked:

Friend, if feeling were to cease entirely and completely without remainder, with the complete cessation of feeling, could the notion I am exist there?

No, venerable sir.

Therefore, Ānanda, it is not acceptable to regard a self by saying, Feeling is not my self, nor is my self without feeling. My self feels; my self has a feeling nature.

Because, Ānanda, a disciple does not regard feeling as self, nor does he regard the self as being without feeling, nor does he regard it by thinking My self feels; my self has a feeling nature:not regarding things in this way, he clings to nothing in the world.

Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more returning to this state of being.

If anyone were to say of a disciple whose mind is liberated in this way, He holds the view that the Tathāgata exists after death:that is improper.

He holds the view that the Tathāgata does not exist after death:that is improper.

He holds the view that the Tathāgata both exists and does not exist after death:that is improper.

He holds the view that the Tathāgata neither exists nor does not exist after death:that is improper.

For what reason?

As far as designation and the pathway of designation extends, as far as language and the pathway of language extends, as far as description and the pathway of description extends, as far as wisdom and the sphere of wisdom extends, as far as the round (of conditions) turns:having directly known all this, a disciple is liberated.

To say of a disciple liberated by such direct knowing that He does not know, he does not see, such is his view:that is improper.

5.

Dwellings of Consciousness for Beings

Ānanda, there are these seven dwellings of consciousness and two realms.

What are the seven?

There are beings with diverse bodies and diverse perceptions, such as humans, some devas, and some beings in the lower realms.

This is the first dwelling of consciousness.

There are beings with diverse bodies and unified perception, such as the devas of Brahma's retinue generated by the first jhāna.

This is the second dwelling of consciousness.

There are beings with a unified body and diverse perceptions, such as the Radiant devas.

This is the third dwelling of consciousness.

There are beings with a unified body and unified perception, such as the Completely Beautiful devas.

This is the fourth dwelling of consciousness.

There are beings who, by completely surmounting perceptions of form, with the fading away of perceptions of impingement, and by not attending to perceptions of diversity, aware that space is infinite, have reappeared in the realm of infinite space.

This is the fifth dwelling of consciousness.

There are beings who, by completely surmounting the realm of infinite space, aware that consciousness is infinite, have reappeared in the realm of infinite consciousness.

This is the sixth dwelling of consciousness.

There are beings who, by completely surmounting the realm of infinite consciousness, aware that there is nothing, have reappeared in the realm of nothingness.

This is the seventh dwelling of consciousness.

The realm of non-percipient beings is the first realm, and the realm of neither-perception-nor-non-perception is the second.

Therein, Ānanda, regarding this first dwelling of consciousness (beings with diverse bodies and diverse perceptions):

Does one who knows it, who knows its origin, its cessation, its gratification, its danger, and the escape from it, find it proper to delight in it?

No, venerable sir.

(This same question is asked of the remaining six dwellings.)

Therein, Ānanda, regarding this realm of non-percipient beings:

Does one who knows it, who knows its origin, its cessation, its gratification, its danger, and the escape from it, find it proper to delight in it?

No, venerable sir.

Therein, Ānanda, regarding this realm of neither-perception-nor-non-perception:

Does one who knows it, who knows its origin, its cessation, its gratification, its danger, and the escape from it, find it proper to delight in it?

No, venerable sir.

When, Ānanda, a disciple:having known as they really are the origin, the cessation, the gratification, the danger, and the escape regarding these seven dwellings of consciousness and these two realms:is liberated by non-clinging, this disciple is called one who is liberated by wisdom.

6.

The Eight Liberations

Ānanda, there are these eight liberations.

What are the eight?

Possessing form, one sees forms.

(without mental proliferation)

This is the first liberation.

Not perceiving form internally, one sees forms externally.

This is the second liberation.

One is resolved only upon the beautiful. (sublime mental purity)

This is the third liberation.

By completely surmounting perceptions of form, with the fading away of perceptions of impingement, and by not attending to perceptions of diversity, aware that space is infinite, one enters and remains in the realm of infinite space.

This is the fourth liberation.

By completely surmounting the realm of infinite space, aware that consciousness is infinite, one enters and remains in the realm of infinite consciousness.

This is the fifth liberation.

By completely surmounting the realm of infinite consciousness, aware that there is nothing, one enters and remains in the realm of nothingness.

This is the sixth liberation.

By completely surmounting the realm of nothingness, one enters and remains in the realm of neither-perception-nor-non-perception.

This is the seventh liberation.

By completely surmounting the realm of neither-perception-nor-non-perception, one enters and remains in the cessation of perception and feeling.

This is the eighth liberation.

These, Ānanda, are the eight liberations.

When, Ānanda, a disciple enters upon and emerges from these eight liberations in forward order, in reverse order, and in both forward and reverse order:entering and emerging wherever he wants, whenever he wants, and for as long as he wants:and when, through the destruction of the taints, he has realized for himself with direct knowing, in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it: this, Ānanda, is called a disciple liberated in both ways.

And, Ānanda, there is no other liberation in both ways higher or more excellent than this.

That is what the Blessed One said.

Satisfied, Venerable Ānanda rejoiced in the Blessed One's words.

The Great Discourse on Causation is finished.