Nanamoli Thera - introduction to MN 38

MN 38→

Generał Note

The Bhikkhu Sati states the wrong view that consciousness passes on from life to life independent on conditions. The Buddha proves this wrong by Dependent Arising. The whole discourse is consequently an exposition of the conditionality in all components of conscious experience. To drive it home, Dependent Arising (or the structure of conditionality) is approached and converged upon from several different successive points. The construction of the Sutta is as follows:

I. Setting. The Bhikkhu Sati states his view that consciousness passes on from life to life independent of conditions, and he is rebuked.

II. Discourse Proper

A. Exposition of the six kinds of consciousness.

B. General Questionnaire of Being: do you understand what an entity is, that it is such only through its conditions, and how it cease? Do you cling to this purified view of yours?

C. First approach to Dependent Arising: from the problem of nutriment (=condition), which is indispensable to being.

1. Exposition of the four kinds of nutriment.

2. The source of nutriment is craving, and craving's source is feeling ... traced backwards through consciousness to ignorance by Arising.

D. Simple exposition of Dependent Arising (arrived at in C) as the structure of conscious existence (being).

1.a. Simple exposition of Dependent Arising forwards as arising.

1.b. Retracing that conditionality as arising in form of questionnaire.

1.c. Agreement that conditionality as arising is a general principle.

1.d. Repetition of D.1.a

2.a. Simple exposition of Dependent Arising forwards as cessation.

2.b. Retracing backwards as cessation in form of questionnaire.

2.c. Agreement that conditionality as cessation is a general principle.

2.d. Repetition of D 2.a

E. Questionnaire to drive home lesson so far taught and to ensure that it has been understood. Have you any doubts? Do you speak from your own knowledge?

F.1. Application of Dependent Arising to conscious existence: approach from "conception" (described in acceptable common usage) of a conscious being in the womb (this refers back indirectly to the wrong view originally expressed), his birth, and development into an ordinary man.

2.a. With his senses matured he pursues sensual desires.

2.b. His mind being limited (by ignorance and craving) he is attracted and repelled by the objects of the six kinds of consciousness (see A 1). He seeks or resists (loves or hates) the feelings of pleasure and pain associated with any of the six kinds of consciousness of those objects, and thus lust arises in him, which is the arising of clinging: clinging conditions being, ànd so on with the rest of Dependent Arising (see C1.a.) forwards as arising (thus laying up kamma for the future rebirth.

3.a With the appearance of a Tathagata in the world, who teaches the Dhamma, the ordinary man whose conception was described in F, may hear the Teaching and in consequence leave home life to practice virtue (as renunciation) secluded from sensual desire).

3.b. His mind not being limited owning to the suppression, temporarily, of craving, he is not attracted or repelled by the objects of the six kinds of consciousness. He neither seeks nor resists (neither loves nor hates) the feelings of pleasure or pain associated with any of the six kinds of consciousness of those objects, and thus lust ceases in him, which is the cessation of clinging: with cessation of clinging, being ceases, and so on with the rest of Dependent Arising forwards as cessation (thus laying up no kamma for rebirth).

III. Conclusion

The use of words here in this Sutta is of first importance: see e.g use of bhuta, sambhavesin, pabhava, sambavanti, bhava, etc., etc., misuse or misrepresentation of these will ruin the whole peculiarly important ontological structure.