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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;
husks andthusañca dependent onpaṭicca fireaggi burnsjalati, husk firethusaggitveva reckoningsaṅkhyaṁ is reckoned asgacchati;
rubbish andsaṅkārañca dependent onpaṭicca fireaggi burnsjalati, rubbish firesaṅkāraggitveva reckoningsaṅkhyaṁ is reckoned asgacchati.
in the same wayEvameva indeedkho, O monksbhikkhave, whateveryaṁ whateveryadeva conditionpaccayaṁ dependent onpaṭicca arisesuppajjati consciousnessviññāṇaṁ, thattena that very sameteneva 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.

has come to be, indeedBhūtamidanti, mendicantsbhikkhave, do you see?passathā”ti?
yes“Evaṁ, sirbhante”.
came to be with that as fuel“Tadāhārasambhavanti, mendicantsbhikkhave, do you see?passathā”ti?
yes“Evaṁ, sirbhante”.
from the cessation of that fuel“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ, thattaṁ liable to cease, indeednirodhadhammanti, mendicantsbhikkhave, do you see?passathā”ti?
yes“Evaṁ, sirbhante”.

“has come to be: this“Bhūtamidaṁ or not”:nossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt?”vicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.
“with that as fuel: that has come to be“Tadāhārasambhavaṁ or not”:nossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt?”vicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.
“from the cessation of that fuel,“Tadāhāranirodhā whatyaṁ has come to be,bhūtaṁ, thattaṁ liable to ceasenirodhadhammaṁ or not”:nossūti, monks,bhikkhave, for one doubtingkaṅkhato arisesuppajjati doubt?”vicikicchā”ti?
“yes,“Evaṁ, sir.”bhante”.

'It has come to be,'“Bhūtamidanti, monks,bhikkhave, as it truly isyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā is given up?pahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.
'It has come to be with that as fuel,'“Tadāhārasambhavanti, monks,bhikkhave, as it truly isyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā is given up?pahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.
From the cessation of that fuel,“Tadāhāranirodhā whatyaṁ has come to be,bhūtaṁ, thattaṁ is liable to cease,'nirodhadhammanti, monks,bhikkhave, as it truly isyathābhūtaṁ with right understandingsammappaññāya one seeingpassato whatever doubtyā doubtvicikicchā thatsā is given up?pahīyatī”ti?
“Yes,“Evaṁ, sir.”bhante”.

has come to be“Bhūtamidanti, monksbhikkhave, thus alsoitipi for youvo hereettha free of doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.
with that as fuel it has come to be“Tadāhārasambhavanti, monksbhikkhave, thus alsoitipi for youvo hereettha free of doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.
from the cessation of that fuel“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ thattaṁ liable to ceasenirodhadhammanti, monksbhikkhave, thus alsoitipi for youvo hereettha free of doubtnibbicikicchā”ti?
yes“Evaṁ, sirbhante”.

this has come to be“Bhūtamidanti, monksbhikkhave, as it really isyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.
with that as fuel“Tadāhārasambhavanti, monksbhikkhave, as it really isyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.
with the ceasing of that fuel“Tadāhāranirodhā whatyaṁ has come to bebhūtaṁ thattaṁ liable to ceasenirodhadhammanti, monksbhikkhave, as it really isyathābhūtaṁ with right understandingsammappaññāya clearly seensudiṭṭhan”ti?
yes“Evaṁ, sirbhante”.

if this“Imañce you (pl.)tumhe, mendicantsbhikkhave, viewdiṭṭhiṁ thusevaṁ pureparisuddhaṁ thusevaṁ brightpariyodātaṁ would cling toallīyetha would dally withkelāyetha would treasuredhanāyetha would treat as your ownmamāyetha, thenapi surelynu by meme you (pl.)tumhe, mendicantsbhikkhave, with the simile of a raftkullūpamaṁ teachingdhammaṁ taughtdesitaṁ would you understandājāneyyātha for crossing overnittharaṇatthāya notno for holding ongahaṇatthāyā”ti?
no“No indeed, sirhetaṁ, sirbhante”.
if this“Imañce you (pl.)tumhe, mendicantsbhikkhave, viewdiṭṭhiṁ thusevaṁ pureparisuddhaṁ thusevaṁ 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, with the simile of a raftkullūpamaṁ teachingdhammaṁ taughtdesitaṁ would you understandājāneyyātha for crossing overnittharaṇatthāya notno for holding ongahaṇatthāyā”ti?
yes“Evaṁ, sirbhante”.

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, mental intentionmanosañcetanā thirdtatiyā, consciousnessviññāṇaṁ fourthcatutthaṁ.

theseIme andca, monksbhikkhave, fourcattāro fuelsāhārā with what as sourcekiṁnidānā with what as originkiṁsamudayā with what as birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
theseIme fourcattāro fuelsāhārā with craving as sourcetaṇhānidānā with craving as origintaṇhāsamudayā with craving as birthplacetaṇhājātikā with craving as inceptiontaṇhāpabhavā.
cravingTaṇhā and thiscāyaṁ, monksbhikkhave, with what as sourcekiṁnidānā with what as originkiṁsamudayā with what as birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
cravingTaṇhā with feeling as sourcevedanānidānā with feeling as originvedanāsamudayā with feeling as birthplacevedanājātikā with feeling as inceptionvedanāpabhavā.
feelingVedanā and thiscāyaṁ, monksbhikkhave, with what as sourcekiṁnidānā with what as originkiṁsamudayā with what as birthplacekiṁjātikā with what as inceptionkiṁpabhavā?
feelingVedanā with contact as sourcephassanidānā with contact as originphassasamudayā with contact as 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.

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