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He also discouraged such speculations as, "If I take rebirth, what was I in the past, and what will I be in the future? He put all these questions aside because they interfered with the path of practice leading to the end of suffering. Instead, he focused on the process of how birth happens, because the process involves factors that are immediately apparent to one's awareness throughout life and lie enough under one's control to turn them toward the ending of birth. An understanding of the process as process — and in particular, as an example of the process of dependent co-arising — can actually contribute to the end to suffering, because it gives guidance in how to apply the tasks appropriate for the four noble truths to all the factors in the process leading up to birth.

One of the salient features of dependent co-arising is its lack of outside context. In other words, it avoids any reference to the presence or absence of a self around or a world behind the processes it describes. This allows one to focus directly on the factors of the process as factors, parts of a causal chain.

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And this, in turn, makes it easier to notice which factors — such as ignorance — cause suffering and should thus be abandoned; which ones — such as attention and intention — can be converted to the path to the end of suffering, and so should be developed before they, too, are abandoned; and which ones — such as clinging and becoming — constitute suffering, and so should be comprehended to the point of disenchantment and dispassion, leading to release. First the narrator notes that the view is not merely wrong, but actually evil and pernicious: To adopt it would be to place an obstacle in one's path.

The first part of the cross-questioning treats the conditioned nature of consciousness as a process in the context of two frameworks: 1 the standard description of the factors of dependent co-arising, and 2 the four nutriments of consciousness. Following the pattern of dependent co-arising, the Buddha first classifies consciousness in terms of the way it arises in dependence on the six sense-media. This analysis points to the way consciousness functions as a sub-factor under the factor of contact in dependent co-arising. And how does consciousness come into play in dependence on a pair? The eye is inconstant, changeable, of a nature to become otherwise.

Forms are inconstant, changeable, of a nature to become otherwise. Whatever is the cause, the requisite condition, for the arising of eye-consciousness, that is inconstant, changeable, of a nature to become otherwise.

Having arisen in dependence on an inconstant factor, how could eye-consciousness be constant? The discussion then switches to consciousness as dependent on four types of nutriment: physical food, contact, intellectual intention, and consciousness itself. Here the sutta focuses on the need — in practice — to see this dependence as it actually occurs, and on the need to use this view for the proper purpose.

As he comprehends form In other words, the ability of the monks to give, in unison, the right answers to the Buddha's questions does not fulfill the teaching's purpose. The reference to the raft analogy here is another point on which this sutta parallels MN 22 , in which the monks also give correct answers in unison to the Buddha's questions.

Perhaps the reason for why the raft analogy is cited in both suttas is that it was seen as a corrective for the sort of complacency that can come when one can recite with others an orthodox view. At any rate, the discussion of consciousness in the framework of nutriment is then tied into the discussion of dependent co-arising through the fact that nutriment is dependent on craving. This placement is affirmed by passages elsewhere in the Canon that speak of consciousness plus its nutriment as among the sub-factors providing the conditions for further becoming:.

Thus there is the production of renewed becoming in the future.

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This is how there is becoming. Given that consciousness also functions at a point in dependent co-arising prior to sensory contact — as following on fabrication and preceding name-and-form — it thus plays a role at three stages in the process: as a factor following on fabrication, as a sub-factor of contact, and as a sub-factor of clinging. The remainder of the Buddha's cross-questioning of the monks further explores the framework of dependent co-arising, arriving at the conclusion that a person thus trained in understanding dependent co-arising would no longer be interested in pursuing questions of identity and existence — such as, "Am I?

The sutta then turns to the path of practice by which an understanding of dependent co-arising can gain the power and focus needed to put an end to suffering. It begins with an account of birth, noting that the birth of a human being requires not only that the parents have intercourse when the mother is in her season, but also that a "gandhabba" is present. Usually in the Canon, the term gandhabba means a being on the lowest level of the celestial devas — devas who are often represented as obsessed with lust. However, the Commentary notes that gandhabba in this context means a being whose kamma enables it to take birth on that occasion, an interpretation supported by a discussion in MN By introducing a being into the discussion, the Buddha might be suspected of introducing a "what" into his discussion of birth.

However, on the level of dependent co-arising, the Buddha did not treat the concept of a being as a "what. As he was sitting there, Ven. To what extent is one said to be 'a being'? Thus the Buddha advocated viewing a "being" simply as a process of attachment to desire, passion, delight, and craving. And it is precisely this attachment to craving that allows for rebirth after death:. However, a being — in the Buddha's sense of the term — not only takes birth after the death of the body, it can also take birth, die, and be reborn many times in the course of a day — as attachment develops for one desire, ends, and then develops for another desire.


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This is why the processes leading to rebirth after death can be observed and redirected in the present moment during life. This is why the ability to understand and observe the processes of dependent co-arising is so important in putting an end to rebirth on all its many levels. To emphasize the desirability of putting an end to rebirth, the sutta moves from the topic of conception to note the pains and anxieties suffered by the mother in carrying the fetus and giving birth.

But then what does her child do? He spends his time in trivial pursuits, childish games and then, as he grows older, the quest for sensual pleasures. If the child — now an adult — realizes the limited nature of such an existence, he gains conviction in the need to practice the Dhamma. He becomes a monk, develops virtue and concentration, and then on the basis of his attainment in concentration he approaches the senses in a way that overcomes the limitations experienced by one who approaches them simply for the pursuit of sensual pleasure.

This, the Buddha says, is a short description of the destruction of craving — and, by implication, of the ending of the consciousness and the birth that depend on craving as a condition. One of the ironies in the organization of the sutta is that, after a long detailed discussion of discernment, virtue, and concentration, the description of how these factors actually are brought together to arrive at the end of craving and birth leaves out many important details.

For instance, there is no discussion of how, once the monk has attained concentration, he uses it wisely in such a way that actually puts an end to craving.

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This means that the Buddha is not being coy when he states at the end of this long sutta that his discussion of the destruction of craving is brief. It's up to the reader to put the elements of triple training together in practice to see how they lead from a limited awareness through a limitless awareness to total release. I understand the Dhamma taught by the Blessed One such that it is just this consciousness that runs and wanders on, not another.

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Don't slander the Blessed One, for it is not good to slander the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has said of dependently co-arisen consciousness, 'Apart from a requisite condition, there is no coming-into-play of consciousness. As they were sitting there, they [told him what had happened]. So the Blessed One told a certain monk, "Come, monk. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another. Haven't I, in many ways, said of dependently co-arisen consciousness, 'Apart from a requisite condition, there is no coming-into-play of consciousness'? Then the Blessed One said to the monks, "What do you think, monks?

I will cross-question the monks on this matter. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. These four nutriments have craving as their cause, craving as their origination, are born from craving, are brought into being from craving. From fabrications as a requisite condition comes consciousness. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From becoming as a requisite condition comes birth.

Now, monks, is it the case that from ignorance as a requisite condition come fabrications, or not, or how is it here? That's how it is for us here: From ignorance as a requisite condition come fabrications. From name-and-form as a requisite condition come the six sense media. From the cessation of fabrications comes the cessation of consciousness. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling.


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From the cessation of feeling comes the cessation of craving. From the cessation of becoming comes the cessation of birth. Now, monks, is it the case that from cessation of ignorance comes the cessation of fabrications, or not, or how is it here? That's how it is for us here: From the cessation of ignorance comes the cessation of fabrications. Were we not in the past? What were we in the past?

How were we in the past? Having been what, what were we in the past'? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we be in the future'?

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Am I not? What am I? How am I? Where has this being come from? Where is it bound'?