Mahātaṇhāsaṅkhayasutta

Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

The Longer Discourse on the Ending of Craving · Translation: Bhikkhu Sujato, SuttaCentral

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cow-dung + andgomayañca dependent onpaṭicca fireaggi burnsjalati, cow-dung·firegomayaggitveva reckoningsaṅkhyaṁ is reckoned asgacchati;
husk + andthusañca dependent onpaṭicca fireaggi burnsjalati, husk·firethusaggitveva reckoningsaṅkhyaṁ is reckoned asgacchati;
rubbish + andsaṅkārañca dependent onpaṭicca fireaggi burnsjalati, rubbish·firesaṅkāraggitveva reckoningsaṅkhyaṁ is reckoned asgacchati.
thus·justEvameva indeedkho, O monksbhikkhave, whateveryaṁ which·justyadeva conditionpaccayaṁ dependent onpaṭicca arisesuppajjati consciousnessviññāṇaṁ, thattena that·justteneva reckoningsaṅkhyaṁ is reckoned asgacchati.
eye + andCakkhuñca dependent onpaṭicca formsrūpe andca arisesuppajjati consciousnessviññāṇaṁ, eye·consciousnesscakkhuviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati;
ear + andsotañca dependent onpaṭicca soundssadde andca arisesuppajjati consciousnessviññāṇaṁ, ear·consciousnesssotaviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati,
nose + andghānañca dependent onpaṭicca odoursgandhe andca arisesuppajjati consciousnessviññāṇaṁ, nose·consciousnessghānaviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati,
tongue + andjivhañca dependent onpaṭicca tastesrase andca arisesuppajjati consciousnessviññāṇaṁ, tongue·consciousnessjivhāviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati.
body + andKāyañca dependent onpaṭicca tangiblesphoṭṭhabbe andca arisesuppajjati consciousnessviññāṇaṁ, body·consciousnesskāyaviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati.
mind + andManañca dependent onpaṭicca mental phenomenadhamme andca arisesuppajjati consciousnessviññāṇaṁ, mind·consciousnessmanoviññāṇantveva reckoningsaṅkhyaṁ is reckoned asgacchati.

A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. A fire that burns dependent on husks is reckoned as a husk fire. A fire that burns dependent on rubbish is reckoned as a rubbish fire. In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …

become + this·indeedBhūtamidanti, mendicantsbhikkhave, see·quotation markerpassathā”ti?
yes“Evaṁ, sirbhante”.
came to be with that as fuel“Tadāhārasambhavanti, mendicantsbhikkhave, see·quotation markerpassathā”ti?
yes“Evaṁ, sirbhante”.
from the cessation of that fuel“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ, thattaṁ cessation·liable·quotation markernirodhadhammanti, mendicantsbhikkhave, see·quotation markerpassathā”ti?
yes“Evaṁ, sirbhante”.

Mendicants, do you see that this has come to be?” “Yes, sir.” “Do you see that it came to be with that as fuel?” “Yes, sir.” “Do you see that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

come to be + this“Bhūtamidaṁ not + or notnossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt·quotation markervicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.
that·fuel·source from“Tadāhārasambhavaṁ not + or notnossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt·quotation markervicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.
that·fuel·cessation from“Tadāhāranirodhā whatyaṁ has come to be,bhūtaṁ, thattaṁ cessation·liable tonirodhadhammaṁ not + or notnossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt·quotation markervicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.

“Does doubt arise when you’re uncertain whether or not this has come to be?” “Yes, sir.” “Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?” “Yes, sir.” “Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

become + this“Bhūtamidanti, monks,bhikkhave, as·becomeyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā given up·quotationpahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.
that·fuel·coming to be“Tadāhārasambhavanti, monks,bhikkhave, as·becomeyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā given up·quotationpahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.
that·fuel·cessation“Tadāhāranirodhā whatyaṁ has come to be,bhūtaṁ, thattaṁ cessation·liablenirodhadhammanti, monks,bhikkhave, as·becomeyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā given up·quotationpahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.

“Is doubt given up in someone who truly sees with right understanding that this has come to be?” “Yes, sir.” “Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?” “Yes, sir.” “Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

has come to be“Bhūtamidanti, monksbhikkhave, thus·alsoitipi for youvo hereettha without·doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.
with that as fuel it has come to be“Tadāhārasambhavanti, monksbhikkhave, thus·alsoitipi for youvo hereettha without·doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.
from the cessation of that fuel“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ thattaṁ cessation + liablenirodhadhammanti, monksbhikkhave, thus·alsoitipi for youvo hereettha without·doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.

“Are you free of doubt as to whether this has come to be?” “Yes, sir.” “Are you free of doubt as to whether this has come to be with that as fuel?” “Yes, sir.” “Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

this has come to be“Bhūtamidanti, monksbhikkhave, as·come to beyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.
that + fuel + origination + quotation marker“Tadāhārasambhavanti, monksbhikkhave, as·come to beyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.
that + fuel + cessation“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ thattaṁ cessation + liable to + quotation markernirodhadhammanti, monksbhikkhave, as·come to beyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.

“Have you truly seen clearly with right understanding that this has come to be?” “Yes, sir.” “Have you truly seen clearly with right understanding that this has come to be with that as fuel?” “Yes, sir.” “Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Yes, sir.”

if this“Imañce you (pl.)tumhe, mendicantsbhikkhave, viewdiṭṭhiṁ thusevaṁ fully·pureparisuddhaṁ thusevaṁ fully·brightpariyodātaṁ would cling toallīyetha would dally withkelāyetha would treasuredhanāyetha would treat as your ownmamāyetha, thenapi surelynu by meme you (pl.)tumhe, mendicantsbhikkhave, raft·similekullūpamaṁ teachingdhammaṁ taughtdesitaṁ toward·knowājāneyyātha for crossing overnittharaṇatthāya notno for holding ongahaṇatthāyā”ti?
no“No indeed, sirhetaṁ, sirbhante”.
if this“Imañce you (pl.)tumhe, mendicantsbhikkhave, viewdiṭṭhiṁ thusevaṁ fully·pureparisuddhaṁ thusevaṁ fully·brightpariyodātaṁ notna would cling toallīyetha notna would dally withkelāyetha notna would treasuredhanāyetha notna would treat as your ownmamāyetha, thenapi surelynu by meme you (pl.)tumhe, mendicantsbhikkhave, raft·similekullūpamaṁ teachingdhammaṁ taughtdesitaṁ toward·knowājāneyyātha for crossing overnittharaṇatthāya notno for holding ongahaṇatthāyā”ti?
yes“Evaṁ, sirbhante”.

“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?” “No, sir.” “Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?” “Yes, sir.”

these four“Cattārome, mendicantsbhikkhave, fuelsāhārā of bornbhūtānaṁ orvā of sentient beingssattānaṁ for maintainingṭhitiyā, of beings about to be bornsambhavesīnaṁ orvā for supportinganuggahāya.
whichKatame fourcattāro?
edible foodKabaḷīkāro fuelāhāro solidoḷāriko orvā subtlesukhumo orvā, contactphasso seconddutiyo, mind·intentionmanosañcetanā thirdtatiyā, consciousnessviññāṇaṁ fourthcatutthaṁ.

“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.

theseIme andca, monksbhikkhave, fourcattāro fuelsāhārā what·sourcekiṁnidānā what·originkiṁsamudayā what·birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
theseIme fourcattāro fuelsāhārā craving·sourcetaṇhānidānā craving·origintaṇhāsamudayā craving·birthplacetaṇhājātikā with craving as inceptiontaṇhāpabhavā.
cravingTaṇhā and thiscāyaṁ, monksbhikkhave, what·sourcekiṁnidānā what·originkiṁsamudayā what·birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
cravingTaṇhā feeling·sourcevedanānidānā feeling·originvedanāsamudayā feeling·birthplacevedanājātikā with feeling as inceptionvedanāpabhavā.
feelingVedanā and thiscāyaṁ, monksbhikkhave, what·sourcekiṁnidānā what·originkiṁsamudayā what·birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
feelingVedanā contact·sourcephassanidānā contact·originphassasamudayā contact·birthplacephassajātikā with contact as inceptionphassapabhavā.
contactPhasso and thiscāyaṁ, monksbhikkhave, with what as sourcekiṁnidāno with what as originkiṁsamudayo with what as birthplacekiṁjātiko with what as inceptionkiṁpabhavo?
contactPhasso with six sense fields as sourcesaḷāyatananidāno with six sense fields as originsaḷāyatanasamudayo with six sense fields as birthplacesaḷāyatanajātiko with six sense fields as inceptionsaḷāyatanapabhavo.
the six sense fields and thisSaḷāyatanañcidaṁ, monksbhikkhave, with what as sourcekiṁnidānaṁ with what as originkiṁsamudayaṁ with what as birthplacekiṁjātikaṁ with what as inceptionkiṁpabhavaṁ?
six sense fieldsSaḷāyatanaṁ with name-and-form as sourcenāmarūpanidānaṁ with name-and-form as originnāmarūpasamudayaṁ with name-and-form as birthplacenāmarūpajātikaṁ with name-and-form as inceptionnāmarūpapabhavaṁ.
name-and-form and thisNāmarūpañcidaṁ, monksbhikkhave, with what as sourcekiṁnidānaṁ with what as originkiṁsamudayaṁ with what as birthplacekiṁjātikaṁ with what as inceptionkiṁpabhavaṁ?
name-and-formNāmarūpaṁ with consciousness as sourceviññāṇanidānaṁ with consciousness as originviññāṇasamudayaṁ with consciousness as birthplaceviññāṇajātikaṁ with consciousness as inceptionviññāṇapabhavaṁ.
consciousness and thisViññāṇañcidaṁ, monksbhikkhave, with what as sourcekiṁnidānaṁ with what as originkiṁsamudayaṁ with what as birthplacekiṁjātikaṁ with what as inceptionkiṁpabhavaṁ?
consciousnessViññāṇaṁ with choices as sourcesaṅkhāranidānaṁ with choices as originsaṅkhārasamudayaṁ with choices as birthplacesaṅkhārajātikaṁ with choices as inceptionsaṅkhārapabhavaṁ.
choicesSaṅkhārā and thesecime, monksbhikkhave, with what as sourcekiṁnidānā with what as originkiṁsamudayā with what as birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
choicesSaṅkhārā with ignorance as sourceavijjānidānā with ignorance as originavijjāsamudayā with ignorance as birthplaceavijjājātikā with ignorance as inceptionavijjāpabhavā.

What is the source, origin, birthplace, and inception of these four fuels? Craving. And what is the source of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance.

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