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Linked Discourses 6.1
Saṁyutta Nikāya 6.1
- The Appeal
- Paṭhamavagga
The Appeal of Brahmā
Brahmāyācanasutta
Variant: Brahmāyācanasutta → kokālikavaggo (bj); kokālikavaggo paṭhamo (pts2ed)
So I have heard.
Evaṁ me sutaṁ—
At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.Then as he was in private retreat this thought came to his mind,
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:“This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
But people like clinging, they love it and enjoy it.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.It’s hard for them to see this topic; that is, specific conditionality, dependent origination.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ idappaccayatāpaṭiccasamuppādo.It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”
Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.
Thus this specific conditionality dependent origination is deep and difficult to understand, even intellectually.
Yet, so the Pali says, it is not an impossible task.
In the Visuddhimagga xvII 5
Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā
idapaccayatā.
“With birth as condition, bhikkhus, there is ageing and death. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally.
Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha.
The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds, and explains it: ‘See,’ he says,
Jātipaccayā, bhikkhave, jarāmaraṇaṃ.
‘With birth as condition there is ageing and death.’
Bhavapaccayā, bhikkhave, jāti - pe - avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ - pe - uttānīkaroti passathāti cāha.
“With becoming as condition, bhikkhus, there is birth … With ignorance as condition, bhikkhus, there are formations. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds and explains it: