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Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

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

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thusIti indeedkho, monksbhikkhave, ignorance·conditionavijjāpaccayā choicessaṅkhārā,
choice·conditionsaṅkhārapaccayā consciousnessviññāṇaṁ,
consciousness·conditionviññāṇapaccayā name and formnāmarūpaṁ,
name·form·conditionnāmarūpapaccayā six sense fieldssaḷāyatanaṁ,
sense field·conditionsaḷāyatanapaccayā contactphasso,
contact·conditionphassapaccayā feelingvedanā,
feeling·conditionvedanāpaccayā cravingtaṇhā,
craving·conditiontaṇhāpaccayā graspingupādānaṁ,
grasping·conditionupādānapaccayā continued existencebhavo,
existence·conditionbhavapaccayā rebirthjāti,
birth·conditionjātipaccayā old age·deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā come to besambhavanti.
thus + thisEvametassa entirekevalassa suffering·massdukkhakkhandhassa originsamudayo ishoti.

So, ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

birth·conditionJātipaccayā old age·deathjarāmaraṇanti thusiti indeedkho and·thispanetaṁ was saidvuttaṁ;
birth·conditionjātipaccayā is it?nu indeedkho, monksbhikkhave, old age·deathjarāmaraṇaṁ, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
birth·condition“Jātipaccayā, venerable sirbhante, old age·deathjarāmaraṇaṁ;
thusevaṁ for usno hereettha it ishoti—
birth·conditionjātipaccayā old age·deathjarāmaraṇan”ti.
existence·condition“Bhavapaccayā birthjātīti thusiti indeedkho and·thispanetaṁ was said;vuttaṁ;
existence·conditionbhavapaccayā is it?nu indeedkho, monksbhikkhave, birth,jāti, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
existence·condition“Bhavapaccayā, venerable sirbhante, birth;jāti;
thusevaṁ for usno hereettha it ishoti—
existence·conditionbhavapaccayā birthjātī”ti.
grasping·condition“Upādānapaccayā continued existencebhavoti thusiti indeedkho and·thispanetaṁ was said;vuttaṁ;
grasping·conditionupādānapaccayā is it?nu indeedkho, monksbhikkhave, continued existence,bhavo, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
grasping·condition“Upādānapaccayā, venerable sirbhante, continued existence;bhavo;
thusevaṁ for usno hereettha it ishoti—
grasping·conditionupādānapaccayā continued existencebhavo”ti.
craving·condition“Taṇhāpaccayā graspingupādānanti thusiti indeedkho and·thispanetaṁ was said,vuttaṁ, craving·conditiontaṇhāpaccayā is it?nu indeedkho, monksbhikkhave, grasping,upādānaṁ, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
craving·condition“Taṇhāpaccayā, venerable sirbhante, grasping;upādānaṁ;

‘Rebirth is a requirement for old age and death.’ That’s what I said. Is that how you see this or not?” “That’s how we see it.” “‘Continued existence is a requirement for rebirth.’ …

thusevaṁ indeedno hereettha it ishoti—
craving·conditiontaṇhāpaccayā clinging'upādānan”ti.
feeling·condition“Vedanāpaccayā craving'taṇhāti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
feeling·conditionvedanāpaccayā is itnu indeedkho, monksbhikkhave, cravingtaṇhā, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
feeling·condition“Vedanāpaccayā, venerable sirbhante, cravingtaṇhā;
thusevaṁ indeedno hereettha it ishoti—
feeling·conditionvedanāpaccayā craving'taṇhā”ti.
contact·condition“Phassapaccayā feeling'vedanāti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
contact·conditionphassapaccayā is itnu indeedkho, monksbhikkhave, feelingvedanā, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
contact·condition“Phassapaccayā, venerable sirbhante, feelingvedanā;
thusevaṁ indeedno hereettha it ishoti—
contact·conditionphassapaccayā feeling'vedanā”ti.
six-sense-bases·condition“Saḷāyatanapaccayā contact'phassoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
six-sense-bases·conditionsaḷāyatanapaccayā is itnu indeedkho, monksbhikkhave, contactphasso, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
six-sense-bases·condition“Saḷāyatanapaccayā, venerable sirbhante, contactphasso;
thusevaṁ indeedno hereettha it ishoti—
six-sense-bases·conditionsaḷāyatanapaccayā contact'phasso”ti.
name-and-form·condition“Nāmarūpapaccayā the six sense bases'saḷāyatananti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;

Thus it is for us here: with craving as condition, clinging. “With feeling as condition, craving” — now this was said. But, monks, is craving with feeling as condition, or is it not, or how is it here? “Venerable sir, craving is with feeling as condition; thus it is for us here: with feeling as condition, craving.” “With contact as condition, feeling” — now this was said. But, monks, is feeling with contact as condition, or is it not, or how is it here? “Venerable sir, feeling is with contact as condition; thus it is for us here: with contact as condition, feeling.” “With the six sense bases as condition, contact” — now this was said. But, monks, is contact with the six sense bases as condition, or is it not, or how is it here? “Venerable sir, contact is with the six sense bases as condition; thus it is for us here: with the six sense bases as condition, contact.” “With name-and-form as condition, the six sense bases” — now this was said.

with name-and-form as conditionnāmarūpapaccayā nownu indeedkho, monksbhikkhave, the six sense fieldssaḷāyatanaṁ, or notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
with name-and-form as condition“Nāmarūpapaccayā, venerable sirbhante, the six sense fields;saḷāyatanaṁ;
thusevaṁ for usno hereettha it ishoti—
with name-and-form as conditionnāmarūpapaccayā six·fieldsaḷāyatanan”ti.
with consciousness as condition“Viññāṇapaccayā name-and-formnāmarūpanti thusiti indeedkho and·thispanetaṁ said;vuttaṁ;
with consciousness as conditionviññāṇapaccayā nownu indeedkho, monksbhikkhave, name-and-form,nāmarūpaṁ, or notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
with consciousness as condition,“Viññāṇapaccayā, venerable sirbhante, name-and-form;nāmarūpaṁ;
thusevaṁ for usno hereettha it ishoti—
with consciousness as conditionviññāṇapaccayā name-and-form.”nāmarūpan”ti.
with choices as condition“Saṅkhārapaccayā consciousnessviññāṇanti thusiti indeedkho and·thispanetaṁ said;vuttaṁ;
with choices as conditionsaṅkhārapaccayā nownu indeedkho, monksbhikkhave, consciousness,viññāṇaṁ, or notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
with choices as condition,“Saṅkhārapaccayā, venerable sirbhante, consciousness;viññāṇaṁ;
thusevaṁ for usno hereettha it ishoti—
with choices as conditionsaṅkhārapaccayā consciousness.”viññāṇan”ti.
with ignorance as condition“Avijjāpaccayā choicessaṅkhārāti thusiti indeedkho and·thispanetaṁ said;vuttaṁ;
with ignorance as conditionavijjāpaccayā nownu indeedkho, monksbhikkhave, choices,saṅkhārā, or notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
with ignorance as condition,“Avijjāpaccayā, venerable sirbhante, choices;saṅkhārā;
thusevaṁ for usno hereettha it ishoti—
with ignorance as conditionavijjāpaccayā choices.”saṅkhārā”ti.

‘Ignorance is a requirement for choices.’ That’s what I said. Is that how you see this or not?” “That’s how we see it.”

good“Sādhu, mendicantsbhikkhave.
ThusIti indeedkho, mendicantsbhikkhave, you·tootumhepi thusevaṁ you sayvadetha, I + tooahampi thusevaṁ I sayvadāmi—
in thisimasmiṁ existingsati thisidaṁ comes to behoti, from the arising of thisimassuppādā thisidaṁ arisesuppajjati, that isyadidaṁ—
ignorance·conditionavijjāpaccayā choicessaṅkhārā,
choice·conditionsaṅkhārapaccayā consciousnessviññāṇaṁ,
consciousness·conditionviññāṇapaccayā name and formnāmarūpaṁ,
name·form·conditionnāmarūpapaccayā the six sense fieldssaḷāyatanaṁ,
six·sense-field·conditionsaḷāyatanapaccayā contactphasso,
contact·conditionphassapaccayā feelingvedanā,
feeling·conditionvedanāpaccayā cravingtaṇhā,
craving·conditiontaṇhāpaccayā graspingupādānaṁ,
grasping·conditionupādānapaccayā continued existencebhavo,
existence·conditionbhavapaccayā rebirthjāti,
birth·conditionjātipaccayā old-age·deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā come to besambhavanti.
of thisEvametassa entirekevalassa suffering + massdukkhakkhandhassa originsamudayo ishoti.

“Good, mendicants! So both you and I say this. When this exists, this comes to be; due to the arising of this, this arises. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

with ignoranceAvijjāya indeedtveva residueless·fading·cessationasesavirāganirodhā choices ceasesaṅkhāranirodho,
choice·cessationsaṅkhāranirodhā consciousness ceasesviññāṇanirodho,
consciousness·cessationviññāṇanirodhā name and form ceasenāmarūpanirodho,
name·form·cessationnāmarūpanirodhā the six sense fields ceasesaḷāyatananirodho,
sixfold-base·cessationsaḷāyatananirodhā contact ceasesphassanirodho,
contact·cessationphassanirodhā feeling ceasesvedanānirodho,
feeling·cessationvedanānirodhā craving ceasestaṇhānirodho,
craving·cessationtaṇhānirodhā grasping ceasesupādānanirodho,
grasping·cessationupādānanirodhā continued existence ceasesbhavanirodho,
existence·cessationbhavanirodhā rebirth ceasesjātinirodho,
birth·cessationjātinirodhā aging·deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā ceasenirujjhanti.
thus·thisEvametassa entirekevalassa suffering·heapdukkhakkhandhassa cessationnirodho ishoti.

When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

birth·cessationJātinirodhā old age·death·cessationjarāmaraṇanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
birth·cessationjātinirodhā is it?nu indeedkho, monksbhikkhave, old age·death·cessationjarāmaraṇanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
birth·cessation“Jātinirodhā, venerable sirbhante, old age·death·cessationjarāmaraṇanirodho;
thusevaṁ for usno hereettha it ishoti—
birth·cessationjātinirodhā old age·death·cessationjarāmaraṇanirodho”ti.
continued existence·cessation“Bhavanirodhā birth·cessationjātinirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
continued existence·cessationbhavanirodhā is it?nu indeedkho, monksbhikkhave, birth·cessationjātinirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
continued existence·cessation“Bhavanirodhā, venerable sirbhante, birth·cessationjātinirodho;
thusevaṁ for usno hereettha it ishoti—
continued existence·cessationbhavanirodhā birth·cessationjātinirodho”ti.
attachment·cessation“Upādānanirodhā continued existence·cessationbhavanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
attachment·cessationupādānanirodhā is it?nu indeedkho, monksbhikkhave, continued existence·cessationbhavanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
attachment·cessation“Upādānanirodhā, venerable sirbhante, continued existence·cessationbhavanirodho;
thusevaṁ for usno hereettha it ishoti—
attachment·cessationupādānanirodhā continued existence·cessationbhavanirodho”ti.
craving·cessation“Taṇhānirodhā attachment·cessationupādānanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
craving·cessationtaṇhānirodhā is it?nu indeedkho, monksbhikkhave, attachment·cessationupādānanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
craving·cessation“Taṇhānirodhā, venerable sirbhante, attachment·cessationupādānanirodho;

‘When rebirth ceases, old age and death cease.’ That’s what I said. Is that how you see this or not?” “That’s how we see it.” “‘When continued existence ceases, rebirth ceases.’ …

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