The origin is in Sravasti.

"Bhikkhus! When there are thoughts, plans, and latent tendencies, this becomes the object for the establishment of consciousness. When there is an object, consciousness finds a support. When consciousness is established and grows, there is the arising of name-and-form. With name-and-form as condition, the six sense bases arise; with the six sense bases as condition, contact arises; with contact as condition, feeling arises; [with feeling as condition, craving arises; with craving as condition, clinging arises; with clinging as condition, existence arises; with existence as condition, birth arises; with birth as condition] aging-and-death, sorrow, lamentation, pain, displeasure, and despair arise. Such is the origin of this whole mass of suffering.

Bhikkhus! Even if there are no thoughts and no plans, but if there are latent tendencies, this too becomes the object for the establishment of consciousness. When there is an object, consciousness finds a support. When consciousness is established and grows, there is the arising of name-and-form. With name-and-form as condition, the six sense bases arise [and so on]. Such is the origin of this whole mass of suffering.

However, bhikkhus! When there are neither thoughts, nor plans, nor latent tendencies, there is no object for the establishment of consciousness. When there is no object, consciousness has no support. When consciousness is not established and does not grow, there is no arising of name-and-form. With the cessation of name-and-form, there is cessation of the six sense bases [and so on]. Such is the cessation of this whole mass of suffering."

This is the ninth discourse.

This sutra elaborates on:

1. The relationship between consciousness and name-and-form:

How thoughts, plans, and latent tendencies affect the establishment of consciousness

How the establishment of consciousness leads to the arising of name-and-form

How this further triggers the operation of the entire twelve links of dependent origination

The twelve links of dependent origination are explained in detail in Samyutta Nikaya 12.1 and 12.2, so they are not explained again here.

2. The process of the arising of suffering:

Starting from mental activities

Through the establishment of consciousness

Triggering a series of dependent originations including name-and-form

Finally leading to the production of various types of suffering

3. The path to the cessation of suffering:

Requires the complete cessation of thoughts, plans, and latent tendencies

Thereby making consciousness without support

Further cutting off dependent originations such as name-and-form

Finally achieving the cessation of suffering

This teaching reveals the complete causal chain from mental activities to actual suffering, while also pointing out the direction of liberation. It emphasizes the central role of mental activities in the entire life process and has important significance for understanding the root of suffering and the path to liberation.

Let me provide a deeper analysis of this profound sutra:

I. The Mechanism of Mental Operation

1. Three levels of mental activity:

Thoughts: surface level of conscious activity

Plans: purposeful mental designs

Latent tendencies: deep-rooted habitual inclinations

These three form the complete layers of mental activity, progressing from surface to deep levels.

2. The process of consciousness establishment:

Formation of the object

Support for consciousness

Growth of consciousness

Arising of name-and-form

This reveals how consciousness gradually forms and influences our existence.

II. Exploring the Root of Suffering

1. Causal chain:

Thoughts/plans/latent tendencies → Consciousness → Name-and-form → Six sense bases → Contact → Feeling → Craving → Clinging → Existence → Birth → Aging-and-death

2. Key nodes:

The establishment of consciousness is a crucial turning point

The arising of name-and-form is the beginning of materialization

The six sense bases are the foundation for contact with the external world

Feeling is the source of pleasant and unpleasant sensations

III. The Wisdom of Liberation

1. Fundamental method:

Ceasing the three levels of mental activity

Cutting off the support for consciousness

Preventing the arising of name-and-form

Ultimately achieving the cessation of suffering

2. Key points of practice:

Observing mental activities

Recognizing latent tendencies

Cultivating non-attachment

Maintaining clear awareness

IV. Implications for Modern Life

1. Mental health:

Understanding the root of emotions

Recognizing thought patterns

Resolving inner conflicts

Cultivating inner peace

2. Life wisdom:

Reducing unnecessary attachments

Developing awareness skills

Maintaining inner clarity

Enjoying present peace

V. Deep Reflections

1. The nature of existence:

Do we truly understand our own consciousness?

How do latent tendencies affect our lives?

Is the root of suffering in our attachments?

2. The possibility of liberation:

How can we become aware of our mental activities?

Is it truly possible to let go of attachments?

Is liberation really possible?

VI. Practical Guidance

1. Daily practice:

Maintaining awareness

Observing thoughts

Letting go of attachments

Staying clear-minded

2. Life application:

Reducing attachment to plans

Cultivating present-moment awareness

Maintaining mental freedom

Enjoying life as it is

VII. The Awakening of Wisdom

This sutra enlightens us that:

Suffering is not accidental, but has its roots

Liberation is not illusory, but has its methods

Awakening is not distant, but begins from the present moment

Through understanding and practicing these teachings, we can:

Know ourselves more clearly

Face life more wisely

Live in the present more freely

Gradually move towards true liberation

Conclusion:

This sutra is not only the crystallization of the Buddha's wisdom but also a guiding light leading us towards liberation. Through deep understanding and practice of it, we can:

Recognize the root of suffering

Understand the method of liberation

Open the eye of wisdom

Attain true freedom

This is why this sutra continues to shine with the light of wisdom after thousands of years, guiding those who seek the truth.