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Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

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

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evaṁ no ettha hoti—
taṇhānirodhā upādānanirodho”ti.
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;
vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?
“Vedanānirodhā, bhante, taṇhānirodho;
evaṁ no ettha hoti—
vedanānirodhā taṇhānirodho”ti.
“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;
phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?
“Phassanirodhā, bhante, vedanānirodho;
evaṁ no ettha hoti—
phassanirodhā vedanānirodho”ti.
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;
saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti?
Saḷāyatananirodhā, bhante, phassanirodho;
evaṁ no ettha hoti—
saḷāyatananirodhā phassanirodho”ti.
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;

Thus it occurs to us: from craving's cessation, clinging's cessation. "From feeling's cessation, craving's cessation"—now this was said. But, monks, is craving's cessation from feeling's cessation, or not, or how does it occur here? "Venerable sir, craving's cessation is from feeling's cessation; thus it occurs to us: from feeling's cessation, craving's cessation." "From contact's cessation, feeling's cessation"—now this was said. But, monks, is feeling's cessation from contact's cessation, or not, or how does it occur here? "Venerable sir, feeling's cessation is from contact's cessation; thus it occurs to us: from contact's cessation, feeling's cessation." "From the six sense bases' cessation, contact's cessation"—now this was said. But, monks, is contact's cessation from the six sense bases' cessation, or not, or how does it occur here? "Venerable sir, contact's cessation is from the six sense bases' cessation; thus it occurs to us: from the six sense bases' cessation, contact's cessation." "From name-and-form's cessation, the six sense bases' cessation"—now this was said;

nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?
“Nāmarūpanirodhā, bhante, saḷāyatananirodho;
evaṁ no ettha hoti—
nāmarūpanirodhā saḷāyatananirodho”ti.
“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;
viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?
“Viññāṇanirodhā, bhante, nāmarūpanirodho;
evaṁ no ettha hoti—
viññāṇanirodhā nāmarūpanirodho”ti.
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;
saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?
“Saṅkhāranirodhā, bhante, viññāṇanirodho;
evaṁ no ettha hoti—
saṅkhāranirodhā viññāṇanirodho”ti.
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?
“Avijjānirodhā, bhante, saṅkhāranirodho;
evaṁ no ettha hoti—
avijjānirodhā saṅkhāranirodho”ti.

‘When ignorance ceases, choices cease.’ That’s what I said. Is that how you see this or not?” “That’s how we see it.”

“Sādhu, bhikkhave.
Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—
avijjānirodhā saṅkhāranirodho,
saṅkhāranirodhā viññāṇanirodho,
viññāṇanirodhā nāmarūpanirodho,
nāmarūpanirodhā saḷāyatananirodho,
saḷāyatananirodhā phassanirodho,
phassanirodhā vedanānirodho,
vedanānirodhā taṇhānirodho,
taṇhānirodhā upādānanirodho,
upādānanirodhā bhavanirodho,
bhavanirodhā jātinirodho,
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Good, mendicants! So both you and I say this. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: When ignorance ceases, 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.

Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?
“No hetaṁ, bhante”.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—
bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?
“No hetaṁ, bhante”.

Knowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking, ‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?” “No, sir.” “Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking, ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?” “No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—
ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?
“No hetaṁ, bhante”.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—
satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?
“No hetaṁ, bhante”.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—
samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?
“No hetaṁ, bhante”.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?
“No hetaṁ, bhante”.

“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking, ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?” “No, sir.” “Knowing and seeing in this way, would you say, ‘Our teacher is respected. We speak like this out of esteem for our teacher’?” “No, sir.” “Knowing and seeing in this way, would you say, ‘Our ascetic says this. We speak like this because it is what he says’?” “No, sir.” “Knowing and seeing in this way, would you dedicate yourself to another teacher?” “No, sir.”

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