Mahātaṇhāsaṅkhayasutta

Majjhima Nikāya 38

Mahātaṇhāsaṅkhayasutta

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

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quote:“Api nownu youtumhe, monks,bhikkhave, thusevaṁ knowingjānantā thusevaṁ seeingpassantā whicheveryāni thesetāni of various ascetics and brahminsputhusamaṇabrāhmaṇānaṁ the observancesvata boisterous superstitious riteskotūhalamaṅgalāni thesetāni as essentialsārato would you come back to?paccāgaccheyyāthā”ti?
No,“No indeed,hetaṁ, sir.bhante”.
is it not,“Nanu, monks,bhikkhave, what indeedyadeva by youtumhākaṁ for yourselvessāmaṁ knownñātaṁ for yourselvessāmaṁ seendiṭṭhaṁ for yourselvessāmaṁ realized,viditaṁ, that indeedtadeva youtumhe do you speak?vadethā”ti.
Yes,“Evaṁ, sir.bhante”.

“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?” “No, sir.” “Aren’t you speaking only of what you have known and seen and realized for yourselves?” “Yes, sir.”

good“Sādhu, mendicantsbhikkhave, guidedupanītā indeedkho by meme youtumhe, mendicantsbhikkhave, with thisiminā apparent in the present lifesandiṭṭhikena with the teachingdhammena immediately effectiveakālikena inviting inspectionehipassikena relevantopaneyyikena for themselvespaccattaṁ to be knownveditabbena by sensible peopleviññūhi.
apparent in the present lifeSandiṭṭhiko thisayaṁ, mendicantsbhikkhave, teachingdhammo immediately effectiveakāliko inviting inspectionehipassiko relevantopaneyyiko for themselvespaccattaṁ to be knownveditabbo by sensible peopleviññūhi—
quotation markeriti that whichyantaṁ was saidvuttaṁ, this is whatidametaṁ referring topaṭicca was saidvuttanti.

“Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. For when I said that this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves, this is what I was referring to.

of threeTiṇṇaṁ indeedkho andpana, monksbhikkhave, coming togethersannipātā descent of an embryogabbhassāvakkanti ishoti.
hereIdha mother and fathermātāpitaro andca come togethersannipatitā arehonti, mothermātā andca notna in the fertile phaseutunī ishoti, virile spiritgandhabbo andca notna readypaccupaṭṭhito ishoti, not yetneva so fartāva descent of an embryogabbhassāvakkanti ishoti.
hereIdha mother and fathermātāpitaro andca come togethersannipatitā arehonti, mothermātā andca in the fertile phaseutunī ishoti, virile spiritgandhabbo andca notna readypaccupaṭṭhito ishoti, not yetneva so fartāva descent of an embryogabbhassāvakkanti ishoti.
whenYato andca indeedkho, monksbhikkhave, mother and fathermātāpitaro andca come togethersannipatitā arehonti, mothermātā andca in the fertile phaseutunī ishoti, virile spiritgandhabbo andca readypaccupaṭṭhito is—thushoti—evaṁ of threetiṇṇaṁ coming togethersannipātā descent of an embryogabbhassāvakkanti ishoti.

Mendicants, when three things come together an embryo is conceived. In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the virile spirit is not ready, the embryo is not conceived. In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the virile spirit is not ready, the embryo is not conceived. But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready—an embryo is conceived.

that one, trulyTamenaṁ, monksbhikkhave, mothermātā ninenava orvā tendasa orvā monthsmāse embryogabbhaṁ in the wombkucchinā nurturespariharati with greatmahatā at risksaṁsayena heavy burdengarubhāraṁ.
that one, trulyTamenaṁ, monksbhikkhave, mothermātā of ninenavannaṁ orvā of tendasannaṁ orvā of monthsmāsānaṁ with the passingaccayena gives birthvijāyati with greatmahatā at risksaṁsayena heavy burdengarubhāraṁ.
that one, trulyTamenaṁ bornjātaṁ beingsamānaṁ with her ownsakena with bloodlohitena nourishesposeti.
for this is blood, indeedLohitañhetaṁ, monksbhikkhave, of the Noble Oneariyassa in the trainingvinaye that is to sayyadidaṁ mother’s milkmātuthaññaṁ.

The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. When nine or ten months have passed, the mother gives birth at great risk to her heavy burden. When the infant is born she nourishes it with her own blood. For mother’s milk is regarded as blood in the training of the Noble One.

thatSa indeedkho heso, monksbhikkhave, boykumāro having followed growthvuddhimanvāya of the facultiesindriyānaṁ having followed maturityparipākamanvāya
whicheveryāni thosetāni of little boyskumārakānaṁ playthingskīḷāpanakāni with themtehi he playskīḷati, that is to say, a toy plowseyyathidaṁ—vaṅkakaṁ tipcatghaṭikaṁ somersaultsmokkhacikaṁ pinwheelciṅgulakaṁ toy measurepattāḷhakaṁ toy cartrathakaṁ toy bowdhanukaṁ.

That boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.

thatSa indeedkho heso, monksbhikkhave, boykumāro having grown upvuddhimanvāya of facultiesindriyānaṁ having maturedparipākamanvāya
with fivepañcahi with sensual pleasureskāmaguṇehi suppliedsamappito providedsamaṅgībhūto amuses himselfparicāreti—
known by the eyecakkhuviññeyyehi by sightsrūpehi likableiṭṭhehi desirablekantehi agreeablemanāpehi pleasantpiyarūpehi sensualkāmūpasaṁhitehi arousingrajanīyehi,
known by the earsotaviññeyyehi by soundssaddehi ……
known by the noseghānaviññeyyehi by smellsgandhehi ……
known by the tonguejivhāviññeyyehi by tastesrasehi ……
known by the bodykāyaviññeyyehi by touchesphoṭṭhabbehi likableiṭṭhehi desirablekantehi agreeablemanāpehi pleasantpiyarūpehi sensualkāmūpasaṁhitehi arousingrajanīyehi.

That boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

heSo with the eyecakkhunā sightrūpaṁ having seendisvā in a pleasant formpiyarūpe in formrūpe is attachedsārajjati, in an unpleasant formappiyarūpe in formrūpe is displeasedbyāpajjati, with unestablished body-mindfulnessanupaṭṭhitakāyasati andca dwellsviharati with stunted heartparittacetaso.
and thatTañca freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ as it really isyathābhūtaṁ does not truly understandnappajānāti where for himyatthassa thesete badpāpakā unskillfulakusalā qualitiesdhammā without remainderaparisesā ceasenirujjhanti.
heSo thusevaṁ favoring and opposinganurodhavirodhaṁ engaged insamāpanno whateveryaṁ anykiñci feelingvedanaṁ experiencesvedeti pleasantsukhaṁ orvā unpleasantdukkhaṁ orvā neither unpleasant nor pleasantadukkhamasukhaṁ orvā, heso thattaṁ feelingvedanaṁ approvesabhinandati welcomesabhivadati clinging to itajjhosāya remainstiṭṭhati.
for himTassa thattaṁ feelingvedanaṁ approvingabhinandato welcomingabhivadato clinging to itajjhosāya remainingtiṭṭhato arisesuppajjati relishingnandī.
thatYā in feelingsvedanāsu relishingnandī that is graspingtadupādānaṁ, with that grasping as condition, continued existencetassupādānapaccayā 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 wholeEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa originsamudayo ishoti.
with the earSotena soundsaddaṁ having heardsutvā ……pe…
with the noseghānena odorgandhaṁ having smelledghāyitvā ……pe…
with the tonguejivhāya flavorrasaṁ having tastedsāyitvā ……pe…
with the bodykāyena touchphoṭṭhabbaṁ having feltphusitvā ……pe…

When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. This gives rise to relishing. Relishing feelings is grasping. Their 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. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body …

with the mindmanasā an ideadhammaṁ having knownviññāya in a pleasant formpiyarūpe in an ideadhamme desiressārajjati, in an unpleasant formappiyarūpe in an ideadhamme dislikesbyāpajjati, with mindfulness of the body unestablishedanupaṭṭhitakāyasati andca they liveviharati with a stunted heartparittacetaso.
and thatTañca freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ as it really isyathābhūtaṁ they do not truly understandnappajānāti where for themyatthassa thosete badpāpakā unskillfulakusalā qualitiesdhammā without remainderaparisesā ceasenirujjhanti.
theySo thusevaṁ full of favoring and opposinganurodhavirodhaṁ being so fullsamāpanno whateveryaṁ anykiñci feelingvedanaṁ they experiencevedeti pleasantsukhaṁ orvā unpleasantdukkhaṁ orvā neutraladukkhamasukhaṁ orvā, theyso thattaṁ feelingvedanaṁ approveabhinandati welcomeabhivadati clinging to itajjhosāya they keeptiṭṭhati.
for themTassa thattaṁ feelingvedanaṁ approvingabhinandato welcomingabhivadato clinging to itajjhosāya keepingtiṭṭhato arisesuppajjati relishingnandī.
whichYā in feelingsvedanāsu relishingnandī that is graspingtadupādānaṁ, with that grasping as conditiontassupādānapaccayā 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.
thus for thisEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa originsamudayo ishoti.

When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. This gives rise to relishing. Relishing feelings is grasping. Their 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.

hereIdha, monksbhikkhave, the realized onetathāgato in the worldloke arisesuppajjati perfectedarahaṁ fully awakenedsammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ gods and humanssadevamanussaṁ himselfsayaṁ with his own insightabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo the teachingdhammaṁ proclaimsdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ;
entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual lifebrahmacariyaṁ revealspakāseti.

But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. He reveals an entirely full and pure spiritual life.

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