There were people from the past, upon hearing this verse, gained the dustless, stainless Dhamma Eye. May it also be in the future, upon hearing this verse, people will also gain the dustless, stainless Dhamma Eye.
Nibbāna Paccayo Hotu!
Ye dhammā hetuppabhavā
tesaṁ hetuṁ tathāgato āha,
tesañ ca yo nirodho
Ye dharmā hetuprabhavā
hetuṃ teṣāṃ tathāgataḥ hyavadat
teṣāṃ ca yo nirodha
evaṃ vādī mahāśramaṇaḥ
From causal conditions all phenomena arise,
And through causal conditions all phenomena cease.
It was said this by the Tathagata,
My Master, the great Samana.
For those of you who are more inclined to the wisdom side of the Buddha’s teaching, I offer this translation for your reflections, from the great Pure Land Master Lienchi (1535-1615), whose teachings I hold most dear.
The Master explain thus,
The nature of the mind does not take birth, because of causal conditions coming together that it takes birth. The nature of the mind does not die, because of causal conditions separating that it dies. It seems like there are birth and death, but the truth is there are neither coming nor going. If one can comprehend this, then one will live peacefully and will die peacefully, will always be tranquil, will always illumine.
“Bhikkhus, there are these three elements of escape. What three? The escape from sensual desires, that is, renunciation; the escape from form, that is, the formless; and the escape from whatever has come to be, from whatever is conditioned and dependently arisen, that is, cessation. These, bhikkhus, are the three elements of escape.”
I think that the line is better without “causal”.
“from conditions all phenomena arise.”
I think condition is almost always better in the Buddhist context than cause, the suttas are full of statements that are rendered outright nonsensical by use of “cause”.
“What is the cause of death? Birth!” This is trivially false and not what anyone means by “cause” in English.
"What is the condition (for there being) death? Birth! Birth is the condition for there being death. This is clearly true, and picks out the relation that the Buddha is constantly talking about.
Consciousness doesn’t cause a body, having consciousness is a condition for having (awareness of) a body, the senses don’t cause sensations, but having sensations is conditional on having sense organs.
Buddhism is chock a block full of descriptions of this relation, it is just about the central teaching, and confusing it with a teaching about causation causes, in my opinion, immense harm and confusion.
Hetu, which is most often translated as cause, might just as well be translated as reason, condition, “on account of”, really anything but cause (at least in the DO sequence, where it is clearly wrong).
“In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or between the two. Just this is the end of suffering.”
This is now the centerpiece of my practice. I came to the conclusion that lists and metaphysics got me nowhere, but meditation has. I have since found myself meditating more and reading less.