THE ENLIGHTENMENT AND THE OLD PATH
SN 12.19

Introduction

Don’t let the size of this sutra fool you. Compared with the previous sutras in this chapter, it introduces a whole new aspect to the concepts of dependent arising and the three-life idea.

Dwelling at Savatthi,

"When a fool is obstructed by ignorance and conjoined with craving, this body thus results. Now there is both this body and external name-and-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the fool is sensitive to pleasure and pain.

"When a wise person is obstructed by ignorance and conjoined with craving, this body thus results. Now there is both this body and external name-and-form. Here, in dependence on this duality, there is contact at the six senses. Touched by these, or one or another of them, the wise person is sensitive to pleasure and pain.

"So what difference, what distinction, what distinguishing factor is there between the wise person and the fool?"

"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."

"In that case, monks, listen and pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "The ignorance with which the fool is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has not been abandoned by the fool; that craving has not been destroyed. Why is that? The fool has not practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is headed for a new body. Headed for a body, he is not entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, and despair. I tell you, he is not entirely freed from stress and suffering.

"The ignorance with which the wise person is obstructed, the craving with which he is conjoined, through which this body results: that ignorance has been abandoned by the wise person; that craving has been destroyed. Why is that? The wise person has practiced the holy life for the right ending of stress. Therefore, at the break-up of the body, he is not headed for a new body. Not headed for a body, he is entirely freed from birth, aging, death, sorrow, lamentation, pain, distress, and despair. He is, I tell you, entirely freed from stress and suffering."

COMMENTARY and NOTES:

Consider what is meant by the terms “fool” and “wise person” in this sutra, two terms that are used throughout the Pali Canon.

Venerable Master Jen-Chun defines the qualities of wisdom as
the ability not to be influenced by others.
the ability not to be manipulated by the self or the ego.
the ability to abide by the truth.
the ability not to be confused by phenomena.

Consider how differently a fool and a wise person would understand each of these four qualities.

Consider the implications of this sutra for movement from being a fool to being a wiser person.

In this sutra, it says, “…with the breakup of the body, the wise person does not fare on to another body. Not faring on to another body, he is freed from birth, aging and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering….”

What do you think this means?

Starting with ignorance and ending with aging and death
Everything that arises from
The twelve links of dependent origination
We accept as a dream, as an illusion

This wheel with twelve links
Rolls along the road of cyclic existence;
Outside this there cannot be sentient beings
Experiencing the fruits of their deeds.

            --from Commentary On the Awakening Mind by Nagarjuna

Consider the implications of these two gathas relative to what you have learned in this chapter’s sutras and relative to your practice in general, giving special emphasis to what Nagarjuna is saying in the last two lines of the excerpt: “Outside this there cannot be sentient beings/Experiencing the fruits of their deeds.”

Overall, consider what this means in terms of your understanding of your life from moment to moment, from lifetime to lifetime. Also, consider how the four modes operate in your practice.