Wings to Awakening: Part III-H.iii

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Part III: The Basic Factors

H. Discernment: Right View
iii. The Second & Third Truths

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As noted under III/H/i, the third noble truth is identical with the successful performance of the duty appropriate to the second. Thus these two truths are best discussed together.

Passage §210 gives the short definition of the second noble truth:

Now what is the noble truth of the origination of stress? The craving that makes for further becoming -- accompanied by passion & delight, relishing now here & now there -- i.e., craving for sensuality, craving for becoming, craving for non-becoming.

Craving for sensuality, here, means the desire for sensual objects. Craving for becoming means the desire for the formation of states or realms of being that are not currently happening, while craving for non-becoming means the desire for the destruction or halting of any that are. "Passion and delight," here, is apparently a synonym for the "desire and passion" for the five aggregates that constitutes clinging/sustenance [III/H/ii].

Passage §210 also gives the short definition of the third noble truth:

And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

The extended passages that make up the remainder of §210 make the point that craving must be brought to cessation right at the objects where it arises, i.e., by realizing that those objects are unworthy of craving.

The longer definitions of the second and third noble truths center on dependent co-arising, a detailed map of how craving arises and how it can be brought to cessation by undercutting its preconditions. This map is the most complex teaching in the Canon. In a famous passage [§231], Ven. Ananda comments on how clear the doctrine of dependent co-arising seems to him, and the Buddha replies:

Don't say that, Ananda. Don't say that. Deep is this dependent co-arising, and deep its appearance. It's because of not understanding & not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes & reeds, and does not go beyond the cycle of the planes of deprivation, woe, & bad destinations.

Nevertheless, although no explanations can be expected to give a full and final understanding of the process of dependent co-arising, they can provide tools that the meditator can use to probe the process in the course of training the mind and come to an understanding for him or herself. The passages in this section help to provide that set of tools.

A few general points about dependent co-arising are important to understand before going into the details. To begin with, dependent co-arising is often presented in the texts as an expansion of the general principle of this/that conditionality [§211], which we have already discussed in the Introduction. Here we will recapitulate some of the essential points. This/that conditionality is expressed in a simple formula:

(1) When this is, that is.
(2) From the arising of this comes the arising of that.
(3) When this isn't, that isn't.
(4) From the stopping of this comes the stopping of that.

This formula is non-linear, an interplay of linear and synchronic principles. The linear principle -- taking (2) and (4) as a pair -- connects events over time; the synchronic principle -- (1) and (3) -- connects objects and events in the present moment. The two principles intersect, so that any given event is influenced by two sets of conditions, those acting from the past and those acting from the present. Because this is the pattern underlying dependent co-arising, it is a mistake to view dependent co-arising simply as a chain of causes strung out over time. Events in any one category of the list are affected not only by past events in the categories that act as their conditions, but also by the on-going, interacting presence of whole streams of events in those categories. All categories can be present at once, and even though two particular conditions may be separated by several steps in the list, they can be immediately present to each other. Thus they can create the possibility for unexpected feedback loops in the causal process. Feeling, for instance, keeps reappearing at several stages in the process, and ignorance can contribute to any causal link at any time. The importance of these points will become clear when we examine how to disengage the causal network so as to realize the third noble truth.

Because new input into the causal stream is possible at every moment, the actual working out of this/that conditionality and dependent co-arising can be remarkably fluid and complex. This point is borne out by the imagery used in the Canon to illustrate these teachings. Although some non-canonical texts depict dependent co-arising as a circle or a wheel of causes -- implying something of a mechanical, deterministic process -- the Canon never uses that image at all. Instead it likens dependent co-arising to water flowing over land: lakes overflow, filling rivers, which in turn fill the sea [§238]; while the tides of the sea rise, swelling the rivers, which in turn swell the lakes [S.XII.69]. This imagery captures something of the flow of give and take among the factors of the process. A more modern pattern that might be used to illustrate dependent co-arising is the "strange attractor": an intricate, interwoven pattern that chaos theory uses to describe complex, fluid systems containing at least three feedback loops. As we will see below, the number of feedback loops in dependent co-arising is far more than three.

The fluid complexity of dependent co-arising means that it is inherently unstable, and thus stressful and not-self. Although some non-Theravadin Buddhist texts insist that happiness can be found by abandoning one's smaller, separate identity and embracing the interconnected identity of all interdependent things, this teaching cannot be found in the Pali Canon. The instability of conditioned processes means that they can never provide a dependable basis for happiness. The only true basis for happiness is the Unfabricated. The Pali discourses are quite clear on the point that the fabricated and Unfabricated realms are radically separate. In M.1 the Buddha strongly criticizes a group of monks who tried to develop a theory whereby the fabricated was derived out of the Unfabricated or somehow lay within it. Stress, he says, is inherent in the interdependent nature of conditioned phenomena, while the Unfabricated is totally free from stress. Stress could not possibly be produced by absolute freedom from stress. Because the nature of conditioning is such that causes are in turn influenced by their effects, the Unfabricated could not itself function as a cause for anything. The only way the Unfabricated can be experienced is by using fabricated, conditioned processes (the Wings to Awakening) to unravel the network of fabricated, conditioned processes (dependent co-arising) from within. To do so, one needs to know the individual factors of dependent co-arising and the patterns in which they depend on one another.

These factors come down to the five aggregates. In fact, the entire pattern of dependent co-arising is a map showing how the different aggregates group, disband, and regroup in one another's presence in a variety of configurations, giving rise to stress and to the cosmos at large [§212]. As we have mentioned earlier, one of the most basic features of the Buddha's teachings is his confirmation that the knowable cosmos, composed of old kamma [§15], is made up of the same factors that make up the personality [§213]; and that the interaction of the aggregates, as immediately present to awareness in the here and now, is the same process that underlies the functioning of the knowable cosmos as a whole [§§212-15]. As a result, the descriptions of dependent co-arising slip easily back and forth between two time scales -- events in the present moment and events over the vast cycle of time. It is important to remember, though, that the Buddha discovered this principle by observing events in the immediate present, which is where the individual meditator will have to discover them as well. Thus the practice takes the same approach as phenomenology: exploring the processes of conditioning from the inside as they are immediately experienced in the present moment. This is why the pattern of dependent co-arising lists factors of consciousness -- such as ignorance, attention, and intention -- as prior conditions for the experience of the physical world, for if we take as our frame of reference the world as it is directly experienced -- rather than a world conceived somehow as separate from our experience of it -- we have to see the processes of the mind as prior to the objects they process. References in the texts to the larger frame of space and time provide examples to illustrate particularly subtle points in the immediate present and serve as reminders that the pattern of events observed in the present moment has implications that cover the entire cosmos.

Given the fluid, complex nature of the basic causal principle, it should come as no surprise that the Canon contains several variations on the list of basic factors and configurations in dependent co-arising. Like the seven sets in the Wings to Awakening, these different lists offer the meditator a variety of ways to approach the complexities of the causal stream and to gain a handle on mastering them. The most basic list is found in §228 and §231, which give the factors -- starting with the stress of aging and death, and then working backwards -- as follows:

Aging and death require birth (i.e., rebirth). If there were no birth, there would be nothing to set in motion the processes of aging and death. Here and in the following causal links, "birth," "aging," and "death" denote not only the arising, decay, and passing away of the body, but also the repeated arising, decay, and passing away of mental states, moment-by-moment in the present. In fact, during the third watch on the night of his Awakening, the Buddha probably focused on present mental states as his primary examples of birth, aging, and death. From them he gained insight into how these processes functioned in the cosmos as a whole.

Birth depends on becoming. If there were no coming-into-being of a sensual realm, a realm of form, or a formless realm, there would be no locus for rebirth. Again, these realms refer not only to levels of being on the cosmic scale, but also to levels of mental states. Some mental states are concerned with sensual images, others with forms (such as form jhana), and still others with formless abstractions, such as the formless jhanas. The relationship between birth and becoming can be compared to the process of falling asleep and dreaming. As drowsiness makes the mind lose contact with waking reality, a dream image of another place and time will appear in it. The appearance of this image is called becoming. The act of entering into this image and taking on a role or identity within it -- and thus entering the world of the dream and falling asleep -- is birth. The commentaries maintain that precisely the same process is what enables rebirth to follow the death of the body. At the same time, the analogy between falling asleep and taking birth explains why release from the cycle of becoming is called Awakening.

Becoming requires clinging/sustenance. The image here is of a fire staying in existence by appropriating sustenance in the act of clinging to its fuel. The process of becoming takes its sustenance from the five aggregates, while the act of taking sustenance is to cling to these aggregates in any of four forms of passion and delight mentioned in III/H/ii: sensual intentions, views, precepts and practices, or theories about the self. Without these forms of clinging, the realms of sensuality, form, and formlessness would not come into being.

Sustenance requires craving. If one did not thirst (the literal meaning of tanha, or craving) for sensuality, for becoming, or for non-becoming, then the process would not appropriate fuel.

Craving requires feeling. If there were no experience of pleasant, painful, or neither-pleasant-nor-painful feelings, one would not thirst for continuing experience of the pleasant or for cessation of the unpleasant.

Feeling requires contact. Without contact there would be no feelings of pleasure, pain, or neither-pleasure-nor-pain.

Contact requires name-and-form. "Form" covers all physical phenomena. "Name" here is defined as feeling, perception, contact, attention, and intention. Without these phenomena, there would be nothing to make contact.

Name-and-form requires consciousness of the six sense fields. Without this kind of consciousness, the physical birth of the individual composed of the aggregates would abort, while on the level of momentary mental birth there would be nothing to activate an experience of the aggregates.

Consciousness of the six sense fields requires name-and-form. Without name-and-form, there would be no object for this type of consciousness.

In §228, Ven. Sariputta points out that the entire process of dependent co-arising relies on the mutual dependency of name-and-form on the one hand, and sensory consciousness on the other. This mutual dependency is actually composed of many feedback loops, which can get quite complex. If either of the two factors is pulled away from the other, the whole edifice falls down. For this reason, as we shall see when we discuss the cessation of stress, this mutual dependency is one of the primary points for focusing attention in disbanding the causal process.

Other lists of the factors in dependent co-arising expand on this basic list. The most common list adds the factors of the six sense fields between contact and name-and-form, and then states that sensory consciousness requires the three types of fabrication -- bodily, verbal, and mental -- while these fabrications in turn require ignorance of the four noble truths [§§211, 218]. There is some disagreement over the meaning of the three types of fabrication in this list. One passage in the Canon [§223], which seems to treat fabrications as they are immediately experienced in the present, defines bodily fabrication as the breath, verbal fabrication as directed thought and evaluation, and mental fabrication as feeling and perception. Other passages [such as §225], which seem to regard fabrications as they function over time, simply class these three types of fabrication as to whether they are meritorious, demeritorious, or imperturbable (i.e., pertaining to the four levels of formless jhana). If we regard these two definitions as typical of the dual time frame of dependent co-arising, there is no conflict between them.

Another point of disagreement is over the question of how the factors of fabrication and ignorance came to be added to the basic list. Some scholars maintain that this was the result of a temporal development in the Buddha's teachings, either during his lifetime or after his passing away. However, if we examine the content of the added factors, we find that they are simply an elaboration of the mutual dependence between name-and-form and sensory consciousness, and do not add anything substantially new to the list. The three fabrications are simply another way of presenting name-and-form in their active role as shapers of consciousness. Bodily fabrication, the breath, is the active element of "form"; verbal fabrications, directed thought and evaluation, are the active element in the attention and intention sub-factors of "name"; while mental fabrications, feeling and perception, are identical with the feeling and perception under "name." Ignorance, on the other hand, is the type of consciousness that actively promotes inappropriate questioning in the verbal fabrication of evaluation, which in turn can lead to inappropriate attention in the factor of name-and-form.

It may seem redundant to have the factors of name-and-form on the one hand, and fabrications on the other, covering the same territory in two different configurations, but these configurations serve at least two practical purposes. First, the connection between ignorance and inappropriate questioning helps to pinpoint precisely what is wrong in the typical relationship between name-and-form and consciousness. As one modern teacher has put it, the verbal fabrications are the ones to watch out for. Second, the relationship between verbal fabrications on the one hand, and attention and intention on the other, mediated by consciousness, diagrams the double-tiered (and sometimes multi-tiered) relationships among mental events as they breed and feed on one another in the presence of consciousness. In the course of giving rise to suffering and stress, this incestuous interbreeding can fly out of hand, leading to many complex and intense patterns of suffering. However, its double-tiered quality can also be used -- as we will see below -- to help bring that suffering to an end.

Passage §227 adds yet another factor to the list, pointing out another way of looking at the mutually dependent relationships that feed the process of dependent co-arising: ignorance requires the effluents (asava) of sensuality, becoming, views, and ignorance, while these effluents in turn require ignorance of the four noble truths. These added factors point to one of the ways in which the process of dependent co-arising is self-sustaining. Sensuality and views are forms of clinging/sustenance, while becoming is a result of clinging/sustenance. Ignorance as an effluent is nowhere defined in the discourses to differentiate it from simple ignorance, and in fact the distinction may simply be one of role, with both forms of ignorance denoting a state of awareness out of touch with the four noble truths. When ignorance is entwined with the feelings that result from contact, it forms the requisite condition for clinging/sustenance and becoming; together, all of these factors act as impulses that "flow out" of the process and then return to reinforce the ignorance that provides the requisite condition for fabrications, consciousness, and name-and-form, thus fueling another round in the process leading to further becoming and stress.

The self-sustaining nature of dependent co-arising makes it easy to see why many non-canonical texts explain it as a wheel. However, the many openings for feedback loops among the various factors -- creating smaller cycles within the larger cycle -- make the process exceedingly complex. This explains why stress and suffering are so bewildering. If they were a simple cycle, there would be little or no variety to the sufferings of living beings, and the process of suffering would be easy for everyone to predict and understand.

Some of the feedback loops that make stress so complex are explicitly mentioned in the texts [§§227-28]. Others are implicit in the fact that particular factors -- such as feeling and contact -- keep re-appearing at different points of the process of dependent co-arising. Feeling is perhaps the most important of these. The stress that forms the final factor of dependent co-arising can be experienced as a feeling, which can then re-enter the causal stream at the factor of fabrications (as a mental fabrication), name-and-form (as an instance of name), or at feeling itself. If it re-enters at feeling, it would then directly condition further craving, which in turn would create a positive feedback loop, leading to increased stress and pain. On the other hand, if the stress re-enters the stream at name-and-form, it could be subjected either to unskillful intentions and inappropriate attention, or to skillful intentions and appropriate attention. The former pair would simply aggravate the stress and pain, whereas the latter pair would weaken the tendency to craving, and thus act as a negative feedback loop, alleviating the conditions that would lead to further stress and pain or eliminating them altogether.

This shows that these feedback loops, instead of being a mere curiosity in the formal structure of dependent co-arising, actually help to explain the wide variations in the way living beings experience stress. They also help explain the possibility of the cessation of stress. The elements of contact, intention, and attention under the factor of "name" are especially important in opening up this latter possibility. As we noted in I/A, this is the factor of dependent co-arising that intersects with the teachings on kamma and skillfulness. Contact -- here, apparently, meaning contact with consciousness -- forms the precondition for kamma [§9]. Intention lies at the essence of the kamma that keeps the cycle of rebirth in motion. Through appropriate attention -- the right way of looking at things and focusing on appropriate questions about them -- kamma can be trained to be skillful and thus lead away from stress rather than toward it. For this reason, any feedback loop that does not pass through the factor of name-and-form will tend simply to continue the problem of stress and pain, whereas any loop that does lead through this factor allows for the possibility for using appropriate attention to weaken the process or disband it entirely.

In feeding the loops of dependent co-arising through the factor of name-and-form, the factor of fabrication plays an especially important role. As we have noted in III/E, the practice of jhana focused on the breath gathers all three forms of fabrication -- bodily, verbal, and mental -- into a single whole. In doing so, it takes all the aggregates that play a variety of roles in the pattern of dependent co-arising, and gathers them into a configuration where appropriate attention can conveniently focus on all their interactions at once. To express this in terms of the four noble truths, it takes the aggregates that make up the first noble truth and gives them a role in the fourth [III/H/i]. In this way, the double-tiered relationship mentioned above -- between name-and-form on the one hand, and fabrications on the other -- can be put to use in disbanding, rather than compounding, the causal network leading to suffering and stress. In terms of meditation practice, this double-tiered relationship corresponds to the five factors of noble right concentration [§150]. The three types of fabrication cover the same ground as the four levels of jhana, while the sub-factor of attention under "name" forms a separate tier of mental activity that allows one to monitor one's practice of jhana and to develop it as a skill [II/G].

As the process of developing skill becomes more and more refined, this tier of attention turns into the fifth, reflective level of noble concentration that allows one to analyze the state of jhana while it is present, and thus to develop a sharpened discernment of its fabricated nature. As passage §172 shows, one begins to see that jhana is composed not only of such "fabrication" sub-factors as directed thought, evaluation, feeling, and perception, but also of sensory consciousness and such "name" factors as attention, intention, and contact. In other words, the boundary line between the different tiers of mental activity begins to break down. This allows for the conflation of discernment and concentration noted in II/H and III/H, in which concentrated discernment begins to take its own workings as its object. As discernment in the role of "object" short-circuits with discernment in the role of "approach" [II/B], then contact between the factors of name-and-form on the one hand, and sensory consciousness on the other, ceases in a state of clear knowing. In the image of Ven. Sariputta [§228], one of the two sheaves of reeds is pulled away, and the entire edifice of suffering based on them comes tumbling down.

Another crucial point to note in understanding how to disband the workings of dependent co-arising is that the relationships between particular factors and their neighbors in the list are not all the same. In some cases, factor x is a sufficient cause for factor y. What this means is that whenever x occurs, y will always have to follow. An example is the relationship between contact and feeling, or between clinging and the remaining factors leading up to stress. Whenever there is contact in the presence of consciousness, there will have to be feeling. Whenever there is clinging, there will have to be becoming and stress. Thus it is impossible to cut the process at these links. However, there are other cases where x is a necessary cause, but not a sufficient one, for y. In other words, x has to be present for y to occur, but y does not have to follow every time there is x. Examples would include the link between consciousness and name-and-form, between feeling and craving, and between craving and clinging. In each of these cases there has to be an added factor -- the presence of ignorance, the most subtle and basic of the roots of unskillfulness -- for x to give rise to y.

This fact is what opens the way for appropriate attention to bring about the end of suffering and stress. At the same time it determines precisely what that way must be. An analysis of how this happens will reveal in a nutshell the convergence of many of the themes of this book: the role of the three levels of frames-of-reference practice [II/B], and by extension the three levels in the development of concentration [III/E] and discernment [III/H]; the way in which the principles of this/that conditionality and skillfulness [I/A] apply to the practice; and the way in which the duties appropriate to the four noble truths -- comprehending stress, abandoning its origination, realizing its cessation, and developing the path [III/H/i] -- in practice are one.

The nutshell is this: If each factor in dependent co-arising were a sufficient cause for the following factor, the pattern would be absolutely deterministic and there would be no way out. However, in cases where the link between x and y is necessary but not sufficient, then in terms of this/that conditionality, the x factor is input from the past -- even if only a split-second past -- whereas ignorance is the input from the present needed to give rise to y. Thus the strategy of the practice must be to use appropriate attention to eliminate ignorance in the presence of x. To do this, one must focus on comprehending the aggregate that functions as x -- or, in the case of the craving/clinging link, that functions as the potential object of x. At first this means learning to focus on the aggregate in and of itself. Then, to overcome the unskillfulness inherent in ignorance, one must gain practical familiarity with the aggregate in its role as a factor in the skillful practice of jhana [§173]. As this approach attains a state of mastery, one turns one's powers of discernment on the "how" of the approach to the practice, taking it as the "what" or object of investigation, until one can see the aggregate even in this role in terms of the four noble truths [III/H/i]. The more precise and comprehensive this knowing, the less craving is produced; the less craving produced, the fewer the effluents that cloud one's knowing. With the culmination of totally clear knowing, ignorance is totally wiped out, together with its attendant craving, and thus the present input that maintained the cycle is ended. This forms the point of non-fashioning at which the cycle breaks down, and where stress and suffering cease.

Modern practice traditions differ as to which links in dependent co-arising they focus on in order to bring about the cessation of craving and thus realize the third noble truth. For the purposes of this essay, we will discuss three of these links as they relate to the three different lists of factors mentioned above. These different points of focus are best regarded as alternative options for tackling the problem of stress and its cessation. All are equally valid, and so it is up to the individual meditator to choose whichever focus seems most congenial and comprehensible, and to follow it through.

The first list of the factors of dependent co-arising, which takes the process down to the mutual dependence of consciousness and name-and-form, emphasizes precisely that link: how name-and-form depends on consciousness, and how consciousness relates to name-and-form. Passage §233 treats this point in detail, using the term "fabrication" to cover attention, intention, and contact. In practical terms this approach focuses on the question of how consciousness relates to its objects, making use of skillful intention and appropriate attention (in terms of the four noble truths) as the approach to help peel away any sense of passion or desire for name-and-form. Once the more blatant forms of passion and desire have been eliminated, this approach then peels away passion and desire even for the approach of skillful intentions and appropriate attention themselves. Consciousness -- thus deprived of its support in name-and-form either in terms of objects or approaches [II/B] -- has no basis for proliferation and so is released. Passages related to this perspective on Awakening include §§233, 234, and 239.

As for the second list, which traces the pattern of dependent co-arising down to fabrication and ignorance, we have already noted that this is simply an explanation of a particular type of relationship between consciousness and name-and-form. We have also noted [III/E] that all three types of fabrication, in their present aspect, are brought together in the experience of jhana based on the breath. Thus the question here is how to master jhana to the point where one can step back in the fifth factor of five-factored noble concentration [§150] so as to overcomes one's ignorance of the willed and fabricated nature of jhana or of any views and assumptions -- based on inappropriate attention -- that might underlie the attainment of jhana [§237]. With the cessation of ignorance, there is nothing willed or fabricated to form a station of consciousness. At this point of non-fashioning -- where there is no sense of one's doing anything, or of anyone else's doing anything [§229] -- nothing is created for the sake of further becoming or non-becoming. As a result, consciousness is released. Passages related to this perspective on Awakening include §§225-26.

In the third list of dependent co-arising, which traces the pattern to the mutual dependence of ignorance and the effluents, the focus is on the acts of clinging/sustenance and the resultant states of becoming that, conditioned by ignorance, breed more ignorance. The difficulty in focusing on becoming is that its apparent opposite, non-becoming -- the suppression or prevention of the change inherent in becoming -- can also act as an object of craving leading to further becoming [§§221-22]. Thus the question is how to focus on the drawbacks of sensuality and becoming without falling into the reverse trap of willing non-becoming. As §182 shows, this requires seeing the drawbacks of all willed states, regardless of whether the will is aimed at fostering change or preventing it. Once the mind has abandoned all such states, the only alternative left open is the equipoise of non-fashioning, the threshold to the Unfabricated. Passages related to this perspective on Awakening include §§221-22.

Although these three points of focus differ in emphasis, in essence they come down to different aspects of the same approach. In every case, one must use skillful intentions and appropriate attention to undercut craving and ignorance regarding the five aggregates so that no fabrications will be activated for the sake of further becoming. This lack of activation -- the moment of non-fashioning -- releases consciousness from the aggregates, both in their role as objects of consciousness and in their role as the intention and attention that served as the approaches to release. The differences among the points of focus lie primarily in the questions they ask in framing a view of the problem at hand. In this we see the true function of the teaching of dependent co-arising in practice: as a guide to appropriate attention. Not only does the teaching provide a direct way of viewing experience that avoids useless questions of being and non-being [§186], self and other [§§228-230], it also gives a framework for inspiring alternative ways of asking appropriate questions about the crucial junctures in the conditioned flow of phenomena in and of themselves. As with all of the Buddha's teachings, once the processes of discernment inspired by the teaching of dependent co-arising have fully performed their function, the teaching itself is transcended in the release of consciousness.

Once consciousness is released from the objects that bring sensory consciousness into play [§232], all that remains is "consciousness without feature, without end, luminous all around" [§235]. This consciousness -- which lies beyond "the extent to which there are means of designation, expression, & description...the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this cosmos" [§231] -- is the experience of the goal. There is some question as to whether the goal can be equated with the third noble truth. Some passages in the Canon [S.XLIII.1-44; S.XXII.86] would seem to indicate yes; others [such as Sn.V.6; MFU, p. 28; and especially the ending to M.27], no. This contradiction can be resolved by noting that the full realization of the third noble truth and the experience of the goal are two different things so intimately related that the one can not be experienced without the other. Their relationship can be compared to noticing a long-overlooked valuable in the course of cleaning one's yard. The act of cleaning is not the same as the valuable, but only in the course of doing the former thoroughly and attentively can the latter be found. As one modern teacher has said, the fact that the third noble truth involves a duty means that it is part of fabricated reality, whereas the goal at the end of the path is absolutely unfabricated. Free from all acting and doing, it pertains to an entirely different dimension, and thus -- although found in the same spot as the truth of cessation -- it is something utterly beyond and unbound.

From the time of Awakening to that of death, there remains a sense of dissociated contact between the inner and outer sense media that comprise the Awakened One's old kamma [§15] and his/her only remaining experience of the stress inherent in the dimensions of time and the present: contact, in that there is sensitivity to pain and pleasure in these things; dissociated, in that the passion and delight, the fetters, defilements, and attachments in between the inner and outer sense media are totally severed by discernment [M.146; MFU, p. 113]. Old kamma thus runs through the pattern of dependent co-arising from name-and-form and consciousness up through feeling, but -- without the fashioning factors of ignorance and craving -- the feeling of pain and pleasure does not feed back into any causal patterns that would lead to further becoming [§219] or any renewed kamma. The texts liken this state to a fire that has gone out, but whose embers are still glowing and warm [Thag.XV.2; MFU, p. 34]. Eventually, old kamma runs out at the death of the Awakened One, and there is a total Unbinding like that of a fire so completely released from its fuel that the embers have grown thoroughly cold. Although this analogy may sound negative in terms of modern ideas about the workings of fire, in the Buddha's time it was recognized as an image, not of extinction or annihilation, but of freedom so unlimited and irreversible that it cannot be described.

Passages from the Pali Canon

§ 208.

If its root remains
undamaged & strong,
a tree, even if cut,
will grow back.
So too if latent craving
is not rooted out,
this suffering returns
    again
    &
    again.
-- DHP.338

§ 209. Gandhabhaka: It would be good, lord, if the Blessed One would teach me the origination & ending of stress.

The Buddha: If I were to teach you the origination & ending of stress with reference to the past, saying, 'Thus it was in the past,' you would be doubtful and perplexed. If I were to teach you the origination & ending of stress with reference to the future, saying, 'Thus it will be in the future,' you would be doubtful and perplexed. So instead, I -- sitting right here -- will teach you sitting right there the origination & ending of stress. Listen & pay close attention. I will speak.

Gandhabhaka: As you say, lord.

The Buddha: Now what do you think: Are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in you?

Gandhabhaka: Yes, there are...

The Buddha: And are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in you?

Gandhabhaka: Yes, there are...

The Buddha: Now what is the cause, what is the reason, why the murder... of some would cause you sorrow... and the murder... of others would cause you no sorrow...?

Gandhabhaka: Those... whose murder... would cause me sorrow... are those for whom I feel desire & passion. Those... whose murder... would cause me no sorrow... are those for whom I feel no desire or passion.

The Buddha: Now, from what you have realized, attained, plunged into right now in the present, without regard to time, you may draw an inference with regard to the past and future: 'Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause, for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause, for desire is the cause of stress.'

Gandhabhaka: Amazing, lord. Stupendous. How well the Blessed One has put it: Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause, for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause, for desire is the cause of stress. I have a son, lord, named Ciravasi, who lives far away from here. When I get up in the morning, I send a man, saying, 'Go, learn how Ciravasi is doing.' And as long as that man has not returned, I am simply beside myself, [thinking], 'Don't let Ciravasi be sick!'

The Buddha: Now, what do you think: If Ciravasi were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?

Gandhabhaka: If my son Ciravasi were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?

The Buddha: ...And what do you think: Before you had seen or heard of Ciravasi's mother, did you feel desire, passion, or love for her?

Gandhabhaka: No, lord.

The Buddha: And after you had seen or heard of Ciravasi's mother, did you feel desire, passion, or love for her?

Gandhabhaka: Yes, lord.

The Buddha: Now, what do you think: If Ciravasi's mother were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?

Gandhabhaka: If Ciravasi's mother were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?

The Buddha: Thus by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause, for desire is the cause of stress.

-- S.XLII.11

§ 210. Craving & Its Cessation. Now what is the noble truth of the origination of stress? The craving that makes for further becoming -- accompanied by passion & delight, relishing now here & now there -- i.e., craving for sensuality, craving for becoming, craving for non-becoming.

And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

The ear... The nose... The tongue... The body... The intellect...

Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness... Intellect-consciousness...

Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact...

Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of intellect-contact...

Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas...

Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas...

Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas...

Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations... Thought directed at ideas...

Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

This is called the noble truth of the origination of stress.

And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever is endearing & alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.