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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, with ignorance as conditionavijjāpaccayā choicessaṅkhārā,
with choices as conditionsaṅkhārapaccayā consciousnessviññāṇaṁ,
with consciousness as conditionviññāṇapaccayā name and formnāmarūpaṁ,
with name and form as conditionnāmarūpapaccayā six sense fieldssaḷāyatanaṁ,
with the six sense fields as conditionsaḷāyatanapaccayā contactphasso,
with contact as conditionphassapaccayā feelingvedanā,
with feeling as conditionvedanāpaccayā cravingtaṇhā,
with craving as conditiontaṇhāpaccayā graspingupādānaṁ,
with grasping as conditionupādānapaccayā continued existencebhavo,
with continued existence as conditionbhavapaccayā rebirthjāti,
with rebirth as conditionjātipaccayā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā come to besambhavanti.
of this veryEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa 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 as conditionJātipaccayā old age and deathjarāmaraṇanti thusiti indeedkho and thispanetaṁ was saidvuttaṁ;
birth as conditionjātipaccayā is it?nu indeedkho, monksbhikkhave, old age and deathjarāmaraṇaṁ, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
birth as condition,“Jātipaccayā, venerable sirbhante, old age and death;jarāmaraṇaṁ;
thusevaṁ for usno hereettha it ishoti—
birth as conditionjātipaccayā old age and deathjarāmaraṇan”ti.
continued existence as condition“Bhavapaccayā birthjātīti thusiti indeedkho and thispanetaṁ was said;vuttaṁ;
continued existence as conditionbhavapaccayā is it?nu indeedkho, monksbhikkhave, birth,jāti, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
continued existence as condition,“Bhavapaccayā, venerable sirbhante, birth;jāti;
thusevaṁ for usno hereettha it ishoti—
continued existence as conditionbhavapaccayā birthjātī”ti.
grasping as condition“Upādānapaccayā continued existencebhavoti thusiti indeedkho and thispanetaṁ was said;vuttaṁ;
grasping as conditionupādānapaccayā is it?nu indeedkho, monksbhikkhave, continued existence,bhavo, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
grasping as condition,“Upādānapaccayā, venerable sirbhante, continued existence;bhavo;
thusevaṁ for usno hereettha it ishoti—
grasping as conditionupādānapaccayā continued existencebhavo”ti.
craving as condition“Taṇhāpaccayā graspingupādānanti thusiti indeedkho and thispanetaṁ was said,vuttaṁ, craving as conditiontaṇhāpaccayā is it?nu indeedkho, monksbhikkhave, grasping,upādānaṁ, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
craving as 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—
with craving as conditiontaṇhāpaccayā clinging'upādānan”ti.
with feeling as condition“Vedanāpaccayā craving'taṇhāti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
with feeling as conditionvedanāpaccayā is itnu indeedkho, monksbhikkhave, cravingtaṇhā, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
with feeling as condition“Vedanāpaccayā, venerable sirbhante, cravingtaṇhā;
thusevaṁ indeedno hereettha it ishoti—
with feeling as conditionvedanāpaccayā craving'taṇhā”ti.
with contact as condition“Phassapaccayā feeling'vedanāti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
with contact as conditionphassapaccayā is itnu indeedkho, monksbhikkhave, feelingvedanā, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
with contact as condition“Phassapaccayā, venerable sirbhante, feelingvedanā;
thusevaṁ indeedno hereettha it ishoti—
with contact as conditionphassapaccayā feeling'vedanā”ti.
with the six sense bases as condition“Saḷāyatanapaccayā contact'phassoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
with the six sense bases as conditionsaḷāyatanapaccayā is itnu indeedkho, monksbhikkhave, contactphasso, or notno orvā, howkathaṁ orvā hereettha is it?"hotī”ti?
with the six sense bases as condition“Saḷāyatanapaccayā, venerable sirbhante, contactphasso;
thusevaṁ indeedno hereettha it ishoti—
with the six sense bases as conditionsaḷāyatanapaccayā contact'phasso”ti.
with name-and-form as 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 the six sense fields.”saḷāyatanan”ti.
with consciousness as condition“Viññāṇapaccayā name-and-formnāmarūpanti thusiti indeedkho and this was saidpanetaṁ 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 this was saidpanetaṁ 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 this was saidpanetaṁ 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—
with ignorance as conditionavijjāpaccayā choicessaṅkhārā,
with choices as conditionsaṅkhārapaccayā consciousnessviññāṇaṁ,
with consciousness as conditionviññāṇapaccayā name and formnāmarūpaṁ,
with name and form as conditionnāmarūpapaccayā the six sense fieldssaḷāyatanaṁ,
with the six sense fields as conditionsaḷāyatanapaccayā contactphasso,
with contact as conditionphassapaccayā feelingvedanā,
with feeling as conditionvedanāpaccayā cravingtaṇhā,
with craving as conditiontaṇhāpaccayā graspingupādānaṁ,
with grasping as conditionupādānapaccayā continued existencebhavo,
with continued existence as conditionbhavapaccayā rebirthjāti,
with rebirth as conditionjātipaccayā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā come to besambhavanti.
of thisEvametassa entirekevalassa mass of sufferingdukkhakkhandhassa 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 from the fading away and cessation without residueasesavirāganirodhā choices ceasesaṅkhāranirodho,
when choices ceasesaṅkhāranirodhā consciousness ceasesviññāṇanirodho,
when consciousness ceasesviññāṇanirodhā name and form ceasenāmarūpanirodho,
when name and form ceasenāmarūpanirodhā the six sense fields ceasesaḷāyatananirodho,
when the six sense fields ceasesaḷāyatananirodhā contact ceasesphassanirodho,
when contact ceasesphassanirodhā feeling ceasesvedanānirodho,
when feeling ceasesvedanānirodhā craving ceasestaṇhānirodho,
when craving ceasestaṇhānirodhā grasping ceasesupādānanirodho,
when grasping ceasesupādānanirodhā continued existence ceasesbhavanirodho,
when continued existence ceasesbhavanirodhā rebirth ceasesjātinirodho,
when rebirth ceasesjātinirodhā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā ceasenirujjhanti.
thus thisEvametassa entirekevalassa mass of sufferingdukkhakkhandhassa 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.

from the cessation of birthJātinirodhā cessation of old age and deathjarāmaraṇanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
from the cessation of birthjātinirodhā is it?nu indeedkho, monksbhikkhave, cessation of old age and deathjarāmaraṇanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
from the cessation of birth“Jātinirodhā, venerable sirbhante, cessation of old age and deathjarāmaraṇanirodho;
thusevaṁ for usno hereettha it ishoti—
from the cessation of birthjātinirodhā cessation of old age and deathjarāmaraṇanirodho”ti.
from the cessation of continued existence“Bhavanirodhā cessation of birthjātinirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
from the cessation of continued existencebhavanirodhā is it?nu indeedkho, monksbhikkhave, cessation of birthjātinirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
from the cessation of continued existence“Bhavanirodhā, venerable sirbhante, cessation of birthjātinirodho;
thusevaṁ for usno hereettha it ishoti—
from the cessation of continued existencebhavanirodhā cessation of birthjātinirodho”ti.
from the cessation of attachment“Upādānanirodhā cessation of continued existencebhavanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
from the cessation of attachmentupādānanirodhā is it?nu indeedkho, monksbhikkhave, cessation of continued existencebhavanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
from the cessation of attachment“Upādānanirodhā, venerable sirbhante, cessation of continued existencebhavanirodho;
thusevaṁ for usno hereettha it ishoti—
from the cessation of attachmentupādānanirodhā cessation of continued existencebhavanirodho”ti.
from the cessation of craving“Taṇhānirodhā cessation of attachmentupādānanirodhoti thusiti indeedkho now thispanetaṁ was saidvuttaṁ;
from the cessation of cravingtaṇhānirodhā is it?nu indeedkho, monksbhikkhave, cessation of attachmentupādānanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
from the cessation of craving“Taṇhānirodhā, venerable sirbhante, cessation of attachmentupādānanirodho;

‘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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