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Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

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

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thusevaṁ indeedno hereettha it occurshoti—
from craving's cessationtaṇhānirodhā clinging's cessationupādānanirodho”ti.
from feeling's cessation“Vedanānirodhā craving's cessationtaṇhānirodhoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
from feeling's cessationvedanānirodhā thennu indeedkho, monksbhikkhave, craving's cessationtaṇhānirodho, notno orvā, howkathaṁ orvā hereettha does it occur?hotī”ti?
from feeling's cessation“Vedanānirodhā, venerable sirbhante, craving's cessationtaṇhānirodho;
thusevaṁ indeedno hereettha it occurshoti—
from feeling's cessationvedanānirodhā craving's cessationtaṇhānirodho”ti.
from contact's cessation“Phassanirodhā feeling's cessationvedanānirodhoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
from contact's cessationphassanirodhā thennu indeedkho, monksbhikkhave, feeling's cessationvedanānirodho, notno orvā, howkathaṁ orvā hereettha does it occur?hotī”ti?
from contact's cessation“Phassanirodhā, venerable sirbhante, feeling's cessationvedanānirodho;
thusevaṁ indeedno hereettha it occurshoti—
from contact's cessationphassanirodhā feeling's cessationvedanānirodho”ti.
from the six sense bases' cessation“Saḷāyatananirodhā contact's cessationphassanirodhoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;
from the six sense bases' cessationsaḷāyatananirodhā thennu indeedkho, monksbhikkhave, contact's cessationphassanirodho, notno orvā, howkathaṁ orvā hereettha does it occur?hotīti?
from the six sense bases' cessationSaḷāyatananirodhā, venerable sirbhante, contact's cessationphassanirodho;
thusevaṁ indeedno hereettha it occurshoti—
from the six sense bases' cessationsaḷāyatananirodhā contact's cessationphassanirodho”ti.
from name-and-form's cessation“Nāmarūpanirodhā the six sense bases' cessationsaḷāyatananirodhoti quotation markeriti indeedkho now thispanetaṁ was saidvuttaṁ;

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;

from the cessation of name-and-formnāmarūpanirodhā nownu indeedkho, monksbhikkhave, the cessation of the six sense fieldssaḷāyatananirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
"From the cessation of name-and-form,“Nāmarūpanirodhā, revered sirbhante, the cessation of the six sense fields;saḷāyatananirodho;
thusevaṁ for usno hereettha it is—hoti—
from the cessation of name-and-formnāmarūpanirodhā the cessation of the six sense fields."saḷāyatananirodho”ti.
"From the cessation of consciousness“Viññāṇanirodhā the cessation of name-and-formnāmarūpanirodhoti soiti indeedkho again thispanetaṁ was said;vuttaṁ;
from the cessation of consciousnessviññāṇanirodhā nownu indeedkho, monksbhikkhave, the cessation of name-and-form,nāmarūpanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
"From the cessation of consciousness,“Viññāṇanirodhā, revered sirbhante, the cessation of name-and-form;nāmarūpanirodho;
thusevaṁ for usno hereettha it is—hoti—
from the cessation of consciousnessviññāṇanirodhā the cessation of name-and-form."nāmarūpanirodho”ti.
"From the cessation of choices“Saṅkhāranirodhā the cessation of consciousnessviññāṇanirodhoti soiti indeedkho again thispanetaṁ was said;vuttaṁ;
from the cessation of choicessaṅkhāranirodhā nownu indeedkho, monksbhikkhave, the cessation of consciousness,viññāṇanirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
"From the cessation of choices,“Saṅkhāranirodhā, revered sirbhante, the cessation of consciousness;viññāṇanirodho;
thusevaṁ for usno hereettha it is—hoti—
from the cessation of choicessaṅkhāranirodhā the cessation of consciousness."viññāṇanirodho”ti.
"From the cessation of ignorance“Avijjānirodhā the cessation of choicessaṅkhāranirodhoti soiti indeedkho again thispanetaṁ was said;vuttaṁ;
from the cessation of ignoranceavijjānirodhā nownu indeedkho, monksbhikkhave, the cessation of choices,saṅkhāranirodho, notno orvā, howkathaṁ orvā hereettha is it?hotī”ti?
"From the cessation of ignorance,“Avijjānirodhā, revered sirbhante, the cessation of choices;saṅkhāranirodho;
thusevaṁ for usno hereettha it is—hoti—
from the cessation of ignoranceavijjānirodhā the cessation of choices."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.”

good“Sādhu, mendicantsbhikkhave.
thusIti indeedkho, mendicantsbhikkhave, you tootumhepi soevaṁ sayvadetha, I tooahampi soevaṁ sayvadāmi—
this not existingimasmiṁ not existingasati thisidaṁ notna comes to behoti, of thisimassa from cessationnirodhā thisidaṁ ceasesnirujjhati, that isyadidaṁ—
from cessation of ignoranceavijjānirodhā cessation of choicessaṅkhāranirodho,
from cessation of choicessaṅkhāranirodhā cessation of consciousnessviññāṇanirodho,
from cessation of consciousnessviññāṇanirodhā cessation of name and formnāmarūpanirodho,
from cessation of name and formnāmarūpanirodhā cessation of the six sense fieldssaḷāyatananirodho,
from cessation of the six sense fieldssaḷāyatananirodhā cessation of contactphassanirodho,
from cessation of contactphassanirodhā cessation of feelingvedanānirodho,
from cessation of feelingvedanānirodhā cessation of cravingtaṇhānirodho,
from cessation of cravingtaṇhānirodhā cessation of graspingupādānanirodho,
from cessation of graspingupādānanirodhā cessation of continued existencebhavanirodho,
from cessation of continued existencebhavanirodhā cessation of rebirthjātinirodho,
from cessation of rebirthjātinirodhā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā ceasenirujjhanti.
thus of thisEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa cessationnirodho comes to behoti.

“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.

wouldApi thennu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā the pastpubbantaṁ orvā would you turn backpaṭidhāveyyātha:
'we existed‘ahesumha thennu indeedkho wemayaṁ in the pastatītamaddhānaṁ, did we notnanu indeedkho existahesumha in the pastatītamaddhānaṁ, whatkiṁ thennu indeedkho wereahesumha in the pastatītamaddhānaṁ, howkathaṁ thennu indeedkho wereahesumha in the pastatītamaddhānaṁ, whatkiṁ having beenhutvā whatkiṁ did we becomeahesumha thennu indeedkho wemayaṁ in the past?'atītamaddhānan’”ti?
"no“No indeed thathetaṁ, sir"bhante”.
"would“Api thennu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā the futureaparantaṁ orvā would you turn forwardpaṭidhāveyyātha—
will we existbhavissāma thennu indeedkho wemayaṁ in the futureanāgatamaddhānaṁ, will we notnanu indeedkho existbhavissāma in the futureanāgatamaddhānaṁ, whatkiṁ thennu indeedkho will we bebhavissāma in the futureanāgatamaddhānaṁ, howkathaṁ thennu indeedkho will we bebhavissāma in the futureanāgatamaddhānaṁ, whatkiṁ having beenhutvā whatkiṁ will we becomebhavissāma thennu indeedkho wemayaṁ in the future?'anāgatamaddhānan”ti?
"no“No indeed thathetaṁ, sir"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.”

“well“Api indeednu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā nowetarahi orvā regarding the present timepaccuppannamaddhānaṁ internallyajjhattaṁ undecidedkathaṅkathī would you beassatha—
Iahaṁ indeednu am Ikhosmi, notno indeednu am I notkhosmi, whatkiṁ indeednu am Ikhosmi, howkathaṁ indeednu am Ikhosmi, thisayaṁ indeednu indeedkho sentient beingsatto from wherekuto comeāgato, itso wherekuhiṁ boundgāmī will it be?”bhavissatī”ti?
“no,“No indeed this,hetaṁ, sir.”bhante”.
“well“Api indeednu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā thusevaṁ would you sayvadeyyātha—
teachersatthā ourno respectedgaru, out of esteem for the teachersatthugāravena andca wemayaṁ thusevaṁ we speak?”vademā”ti?
“no,“No indeed this,hetaṁ, sir.”bhante”.
“well“Api indeednu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā thusevaṁ would you sayvadeyyātha—
asceticsamaṇo says this,evamāha, asceticssamaṇā andca namelynāma wemayaṁ thusevaṁ we speak?”vademā”ti?
“no,“No indeed this,hetaṁ, sir.”bhante”.
“well“Api indeednu youtumhe, mendicantsbhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā anotheraññaṁ teachersatthāraṁ would you dedicate yourselves?”uddiseyyāthā”ti?
“no,“No indeed this,hetaṁ, sir.”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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