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Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

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

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gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati,
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati,
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.
Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.

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. …

Bhūtamidanti, bhikkhave, passathā”ti?
“Evaṁ, bhante”.
“Tadāhārasambhavanti, bhikkhave, passathā”ti?
“Evaṁ, bhante”.
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?
“Evaṁ, bhante”.

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.”

“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Evaṁ, bhante”.
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Evaṁ, bhante”.
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Evaṁ, 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.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Evaṁ, bhante”.
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Evaṁ, bhante”.
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Evaṁ, 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.”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Evaṁ, bhante”.
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Evaṁ, bhante”.
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Evaṁ, bhante”.

“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.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Evaṁ, bhante”.
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Evaṁ, bhante”.
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Evaṁ, bhante”.

“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.”

“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“No hetaṁ, bhante”.
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“Evaṁ, bhante”.

“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.”

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
Katame cattāro?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

“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.

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

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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