>The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

Soni Highlands filled with Japanese pampas grass, Watanabe Yuji, c. late 20th century

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence.

Suppose, bhikkhus, a man were to cut up all the grass, sticks, branches, and foliage in this Jambudīpa, gather them into one heap, and make them into little pieces, each four finger-breadths in size. He then marks each piece, saying: ‘This one is my mother; this one is my mother’s mother,’ and so on. Even so, bhikkhus, the sequence of that man’s mothers would not come to an end before the grass, sticks, branches, and foliage in this Jambudīpa are exhausted.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced suffering, agony, and calamity, the cemetery has been filled up with your bones. Therefore, bhikkhus, it is enough to become disenchanted, to become detached and to become free from all conditions.”

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Key Terms:

• cyclic existence [saṁsāra] ≈ wandering from one state of existence to another, the cycle of birth and death, moving on continuously
• ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
• craving [taṇha] ≈ wanting, yearning, longing, attachment, lit. thirst
• Jambudīpa [jambudīpa] ≈ a reference to the Indian subcontinent, lit. land of the black plum aka jambu trees
• suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering
• agony [tibba] ≈ intense suffering, anguish
• calamity [byasana] ≈ disaster
• cemetery [kaṭasī] ≈ charnel ground
• to become disenchanted [nibbindituṃ] ≈ to become disillusioned
• to become detached [virajjituṁ] ≈ to become dispassionate
• to become free from [vimuccituṃ] ≈ to be liberated from
• all conditions [sabbasaṅkhāra] ≈ all formations, all activities, all fabrications

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This discourse is part of the section The Human Condition: From "In the Buddha's Words" by Bhikkhu Bodhi.

Related Teachings:

• Indulging in sensual pleasures, they do not go beyond cyclic existence (ITI 95) - The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.
• Not fully understanding and not penetrating the four noble truths leads to continuation in samsara (SN 56.21)
• What leads to further kamma and what leads to cessation of kamma (AN 3.111) - What are the causes for the arising of kamma? The Buddha explains that greed, aversion, and delusion are the roots of unwholesome kamma, leading to painful results, and leading to further kamma. In contrast, non-greed, non-aversion, and non-delusion are the roots of wholesome kamma, leading to pleasant results and to the cessation of kamma.

>The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one’s relation to one’s actions.

Plum Estate, Kameido, 100 Famous Views of Edo, Hiroshige Utagawa, c. 1857

“Bhikkhus, there are these five subjects that should be frequently reflected, whether by a woman, a man, a householder, or one gone forth. What five?

1.) ‘I am subject to aging, I am not exempt from growing old.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.

2.) ‘I am subject to illness, I am not exempt from illness.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.

3.) ‘I am subject to death, I am not exempt from death.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.

4.) ‘I must be parted and separated from everyone and everything dear and pleasing to me.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.

5.) ‘I am the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge.

Whatever actions I will do—whether good or bad—I will be the heir of those actions.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.

Benefit of Frequent Reflection

1.) For the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to aging, I am not exempt from growing old’? In their youth, beings are intoxicated with their youth, and when they are intoxicated with their youth, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their youth is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to aging, I am not exempt from growing old.’

2.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to illness, I am not exempt from illness’? In a state of health, beings are intoxicated with their health, and when they are intoxicated with their health, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their health is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to illness, I am not exempt from illness.’

3.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to death, I am not exempt from death’? During their lives, beings are intoxicated with life, and when they are intoxicated with life, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with life is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to death, I am not exempt from death.’

4.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I must be parted and separated from everyone and everything dear and pleasing to me’? Beings have desire and attachment in regard to those people and things that are dear and pleasing, and infatuated by this passion, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the desire and attachment in regard to everyone and everything dear and pleasing is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I must be parted and separated from everyone and everything dear and pleasing to me.’

5.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. Whatever actions I will do—whether good or bad—I will be the heir of those actions’? Beings engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, such misconduct is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. Whatever actions I will do—whether good or bad—I will be the heir of those actions.’

Disciple of the Noble Ones

1.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to aging, and not exempt from growing old. All beings that come and go, that pass away and undergo rebirth, are subject to aging; none are exempt from growing old.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

2.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to illness, and not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

3.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to death, and not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

4.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who must be parted and separated from everyone and everything dear and pleasing to me. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and pleasing to them.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

5.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. All beings that come and go, that pass away and undergo rebirth, are the owners of their actions, the heirs to their actions, born from their actions, related to their actions, and have actions as their refuge. Whatever actions they will do—whether good or bad—they will be the heirs of those actions.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

Verse

Subject to illness, subject to aging,
and also subject to death;
Worldlings are repulsed [by other people],
who exist in accordance with their nature.

If I were to be repulsed,
with beings who have such a nature;
It would not be proper for me,
since I too have the same nature.

While I was dwelling thus,
having known the state free from attachment;
I overcame all intoxications—
intoxication with health, with youth,
and intoxication with life—
having seen peace in renunciation;
Perseverance then arose in me,
as I clearly saw Nibbāna.

Now I am incapable,
of indulging in sensual pleasures;
I will not be turning back now,
taking refuge in the spiritual life.”

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Key Terms:

[1] should be frequently reflected [abhiṇha + paccavekkhitabba] ≈ should be regularly considered, contemplated, reviewed

[2] one gone forth [pabbajita] ≈ renunciant, ordained

[3] I am subject to aging [jarādhammomhi] ≈ I am liable to grow old

[4] I am subject to illness [byādhidhammomhi] ≈ I am liable to get sick, I am subject to disease

[5] I am subject to death [maraṇadhammomhi] ≈ I am liable to die

[6] pleasing [manāpa] ≈ agreeable, likeable

[7] actions [kamma] ≈ deeds, doings

[8] are intoxicated [mada] ≈ have vanity, pride, conceit

[9] desire and attachment [chandarāga] ≈ desire-passion, sensual craving, intention of sensuality and lust

[10] infatuated by [rattā] ≈ inflamed by, enamoured by

[11] passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust

[12] underlying tendencies [anusayā] ≈ latent dispositions

[13] uprooted [byantīhoti] ≈ eliminated

[14] born from their actions [kammayoni] ≈ having deeds as one’s womb

[15] repulsed [jigucchati] ≈ disgusted

[16] free from attachment [nirūpadhi] ≈ free from grasping, not taking as mine, not appropriating

[17] renunciation [nekkhamma] ≈ going out state, rejection of sensual pleasure

[18] Perseverance [ussāha] ≈ strenuous and continuous exertion

[19] Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating

[20] not be turning back [anivatti] ≈ not be returning

[21] spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures

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Related Teachings:

• This life is brief, even before a hundred years it passes away (SnP 4.6) - The Buddha shares a reflection on aging and the impermanence of life and possessions. Seeing that all we call ‘mine’ must be lost at death, one should not cling to self. The sage, like a lotus leaf unstained by water, does not cling or spurn what is seen, heard, or sensed.
• How to cultivate recollection of death so that it is of great fruit and benefit (AN 6.20) - The Buddha explains how to cultivate recollection of death so that it is of great fruit and great benefit, and leads to the deathless.
• Five ways to remove arisen resentment (AN 5.161) - Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.
• When you do think, think about suffering, its arising and its ending (SN 56.7) - Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering.