{"id":"mn38","title":"The Longer Discourse on the Ending of Craving","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn38","title":"The Longer Discourse on the Ending of Craving","units":[{"id":"mn38:0","sourceIds":["mn38:0.1","mn38:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 38\nMahātaṇhāsaṅkhayasutta","en":"Middle Discourses 38\nThe Longer Discourse on the Ending of Craving"}},{"id":"mn38:1","sourceIds":["mn38:1.1","mn38:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery."}},{"id":"mn38:2","sourceIds":["mn38:2.1","mn38:2.2"],"kind":"text","text":{"pi":"Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:\n“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.","en":"Now at that time a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:\n“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”"}},{"id":"mn38:3","sourceIds":["mn38:3.1","mn38:3.2","mn38:3.3","mn38:3.4","mn38:3.5","mn38:3.6","mn38:3.7","mn38:3.8","mn38:3.9","mn38:3.10","mn38:3.11","mn38:3.12"],"kind":"text","text":{"pi":"Assosuṁ kho sambahulā bhikkhū:\n“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti.\nAtha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ:\n“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?\n“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.\nAtha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:\n“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAnekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.\nEvampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:\n“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.","en":"Several mendicants heard this rumour.\nThey went up to Sāti and said to him,\n“Is it really true, Reverend Sāti, that you have such a harmful misconception:\n‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”\n“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”\nThen, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,\n“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.\nIn many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”\nBut even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it."}},{"id":"mn38:4","sourceIds":["mn38:4.1","mn38:4.2","mn38:4.3","mn38:4.4","mn38:4.5","mn38:4.6","mn38:4.7","mn38:4.8","mn38:4.9","mn38:4.10","mn38:4.11","mn38:4.12","mn38:4.13","mn38:4.14","mn38:4.15","mn38:4.16"],"kind":"text","text":{"pi":"Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:\n“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.\nAssumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.\nAtha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha:\n‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti?\nEvaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:\n‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.\nAtha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:\n‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAnekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.\nEvampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati:\n‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.\nYato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.","en":"When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened."}},{"id":"mn38:5","sourceIds":["mn38:5.1","mn38:5.2","mn38:5.3","mn38:5.4","mn38:5.5","mn38:5.6","mn38:5.7","mn38:5.8","mn38:5.9","mn38:5.10","mn38:5.11","mn38:5.12","mn38:5.13","mn38:5.14","mn38:5.15"],"kind":"text","text":{"pi":"Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:\n“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi:\n‘satthā taṁ, āvuso sāti, āmantetī’”ti.\n“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:\n“satthā taṁ, āvuso sāti, āmantetī”ti.\n“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca:\n“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:\n‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?\n“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.\n“Katamaṁ taṁ, sāti, viññāṇan”ti?\n“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.\n“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?\nNanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?\nAtha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.\nTañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.","en":"So the Buddha addressed one of the monks,\n“Please, monk, in my name tell the mendicant Sāti that\nthe Teacher summons him.”\n“Yes, sir,” that monk replied. He went to Sāti and said to him,\n“Reverend Sāti, the Teacher summons you.”\n“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,\n“Is it really true, Sāti, that you have such a harmful misconception:\n‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”\n“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”\n“Sāti, what is that consciousness?”\n“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”\n“Futile man, who on earth have you ever known me to teach in that way?\nHaven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?\nBut still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.\nThis will be for your lasting harm and suffering.”"}},{"id":"mn38:6","sourceIds":["mn38:6.1","mn38:6.2","mn38:6.3","mn38:6.4","mn38:6.5","mn38:6.6","mn38:6.7","mn38:6.8","mn38:6.9"],"kind":"text","text":{"pi":"Atha kho bhagavā bhikkhū āmantesi:\n“Taṁ kiṁ maññatha, bhikkhave,\napi nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?\n“Kiñhi siyā, bhante?\nNo hetaṁ, bhante”ti.\nEvaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.\nAtha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:\n“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.\nIdhāhaṁ bhikkhū paṭipucchissāmī”ti.","en":"Then the Buddha said to the mendicants,\n“What do you think, mendicants?\nHas this mendicant Sāti kindled even a spark of ardor in this teaching and training?”\n“How could that be, sir?\nNo, sir.”\nWhen this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.\nKnowing this, the Buddha said,\n“Futile man, you will be known by your own harmful misconception.\nI’ll question the mendicants about this.”"}},{"id":"mn38:7","sourceIds":["mn38:7.1","mn38:7.2","mn38:7.3","mn38:7.4","mn38:7.5","mn38:7.6","mn38:7.7","mn38:7.8","mn38:7.9"],"kind":"text","text":{"pi":"Atha kho bhagavā bhikkhū āmantesi:\n“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?\n“No hetaṁ, bhante.\nAnekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.\n“Sādhu sādhu, bhikkhave.\nSādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.\nAnekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.\nAtha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.\nTañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.","en":"Then the Buddha said to the mendicants,\n“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”\n“No, sir.\nFor in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”\n“Good, good, mendicants!\nIt’s good that you understand my teaching like this.\nFor in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.\nBut still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.\nThis will be for his lasting harm and suffering."}},{"id":"mn38:8","sourceIds":["mn38:8.1","mn38:8.2","mn38:8.3","mn38:8.4","mn38:8.5","mn38:8.6","mn38:8.7","mn38:8.8","mn38:8.9","mn38:8.10","mn38:8.11","mn38:8.12","mn38:8.13","mn38:8.14","mn38:8.15","mn38:8.16","mn38:8.17","mn38:8.18","mn38:8.19","mn38:8.20","mn38:8.21"],"kind":"text","text":{"pi":"“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.\nCakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;\nsotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;\nghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;\njivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;\nkāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;\nmanañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.\nSeyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.\nKaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati;\nsakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati;\ntiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati;\ngomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;\nthusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;\nsaṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.\nEvameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.\nCakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;\nsotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati,\nghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati,\njivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.\nKāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.\nManañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.","en":"Consciousness is reckoned according to the very same condition dependent upon which it arises.\nConsciousness that arises dependent on the eye and sights is reckoned as eye consciousness.\nConsciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.\nConsciousness that arises dependent on the nose and smells is reckoned as nose consciousness.\nConsciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.\nConsciousness that arises dependent on the body and touches is reckoned as body consciousness.\nConsciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.\nIt’s like fire, which is reckoned according to the very same condition dependent upon which it burns.\nA fire that burns dependent on logs is reckoned as a log fire.\nA fire that burns dependent on twigs is reckoned as a twig fire.\nA fire that burns dependent on grass is reckoned as a grass fire.\nA fire that burns dependent on cow-dung is reckoned as a cow-dung fire.\nA fire that burns dependent on husks is reckoned as a husk fire.\nA fire that burns dependent on rubbish is reckoned as a rubbish fire.\nIn the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …"}},{"id":"mn38:9","sourceIds":["mn38:9.1","mn38:9.2","mn38:9.3","mn38:9.4","mn38:9.5","mn38:9.6"],"kind":"text","text":{"pi":"Bhūtamidanti, bhikkhave, passathā”ti?\n“Evaṁ, bhante”.\n“Tadāhārasambhavanti, bhikkhave, passathā”ti?\n“Evaṁ, bhante”.\n“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?\n“Evaṁ, bhante”.","en":"Mendicants, do you see that this has come to be?”\n“Yes, sir.”\n“Do you see that it came to be with that as fuel?”\n“Yes, sir.”\n“Do you see that when that fuel ceases, what has come to be is liable to cease?”\n“Yes, sir.”"}},{"id":"mn38:10","sourceIds":["mn38:10.1","mn38:10.2","mn38:10.3","mn38:10.4","mn38:10.5","mn38:10.6"],"kind":"text","text":{"pi":"“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?\n“Evaṁ, bhante”.\n“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?\n“Evaṁ, bhante”.\n“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?\n“Evaṁ, bhante”.","en":"“Does doubt arise when you’re uncertain whether or not this has come to be?”\n“Yes, sir.”\n“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”\n“Yes, sir.”\n“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”\n“Yes, sir.”"}},{"id":"mn38:11","sourceIds":["mn38:11.1","mn38:11.2","mn38:11.3","mn38:11.4","mn38:11.5","mn38:11.6"],"kind":"text","text":{"pi":"“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?\n“Evaṁ, bhante”.\n“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?\n“Evaṁ, bhante”.\n“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?\n“Evaṁ, bhante”.","en":"“Is doubt given up in someone who truly sees with right understanding that this has come to be?”\n“Yes, sir.”\n“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”\n“Yes, sir.”\n“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”\n“Yes, sir.”"}},{"id":"mn38:12","sourceIds":["mn38:12.1","mn38:12.2","mn38:12.3","mn38:12.4","mn38:12.5","mn38:12.6"],"kind":"text","text":{"pi":"“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?\n“Evaṁ, bhante”.\n“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?\n“Evaṁ, bhante”.\n“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?\n“Evaṁ, bhante”.","en":"“Are you free of doubt as to whether this has come to be?”\n“Yes, sir.”\n“Are you free of doubt as to whether this has come to be with that as fuel?”\n“Yes, sir.”\n“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”\n“Yes, sir.”"}},{"id":"mn38:13","sourceIds":["mn38:13.1","mn38:13.2","mn38:13.3","mn38:13.4","mn38:13.5","mn38:13.6"],"kind":"text","text":{"pi":"“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?\n“Evaṁ, bhante”.\n“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?\n“Evaṁ, bhante”.\n“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?\n“Evaṁ, bhante”.","en":"“Have you truly seen clearly with right understanding that this has come to be?”\n“Yes, sir.”\n“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”\n“Yes, sir.”\n“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”\n“Yes, sir.”"}},{"id":"mn38:14","sourceIds":["mn38:14.1","mn38:14.2","mn38:14.3","mn38:14.4"],"kind":"text","text":{"pi":"“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?\n“No hetaṁ, bhante”.\n“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?\n“Evaṁ, bhante”.","en":"“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”\n“No, sir.”\n“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”\n“Yes, sir.”"}},{"id":"mn38:15","sourceIds":["mn38:15.1","mn38:15.2","mn38:15.3"],"kind":"text","text":{"pi":"“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.\nKatame cattāro?\nKabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.","en":"“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.\nWhat four?\nEdible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth."}},{"id":"mn38:16","sourceIds":["mn38:16.1","mn38:16.2","mn38:16.3","mn38:16.4","mn38:16.5","mn38:16.6","mn38:16.7","mn38:16.8","mn38:16.9","mn38:16.10","mn38:16.11","mn38:16.12","mn38:16.13","mn38:16.14","mn38:16.15","mn38:16.16"],"kind":"text","text":{"pi":"Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?\nIme cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.\nTaṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?\nTaṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.\nVedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?\nVedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.\nPhasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nPhasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.\nSaḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?\nSaḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.\nNāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?\nNāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.\nViññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?\nViññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.\nSaṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?\nSaṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.","en":"What is the source, origin, birthplace, and inception of these four fuels?\nCraving.\nAnd what is the source of craving?\nFeeling.\nAnd what is the source of feeling?\nContact.\nAnd what is the source of contact?\nThe six sense fields.\nAnd what is the source of the six sense fields?\nName and form.\nAnd what is the source of name and form?\nConsciousness.\nAnd what is the source of consciousness?\nChoices.\nAnd what is the source of choices?\nIgnorance."}},{"id":"mn38:17","sourceIds":["mn38:17.1","mn38:17.2","mn38:17.3","mn38:17.4","mn38:17.5","mn38:17.6","mn38:17.7","mn38:17.8","mn38:17.9","mn38:17.10","mn38:17.11","mn38:17.12"],"kind":"text","text":{"pi":"Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,\nsaṅkhārapaccayā viññāṇaṁ,\nviññāṇapaccayā nāmarūpaṁ,\nnāmarūpapaccayā saḷāyatanaṁ,\nsaḷāyatanapaccayā phasso,\nphassapaccayā vedanā,\nvedanāpaccayā taṇhā,\ntaṇhāpaccayā upādānaṁ,\nupādānapaccayā bhavo,\nbhavapaccayā jāti,\njātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.","en":"So, ignorance is a requirement for choices.\nChoices are a requirement for consciousness.\nConsciousness is a requirement for name and form.\nName and form are requirements for the six sense fields.\nThe six sense fields are requirements for contact.\nContact is a requirement for feeling.\nFeeling is a requirement for craving.\nCraving is a requirement for grasping.\nGrasping is a requirement for continued existence.\nContinued existence is a requirement for rebirth.\nRebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.\nThat is how this entire mass of suffering originates."}},{"id":"mn38:18","sourceIds":["mn38:18.1","mn38:18.2","mn38:18.3","mn38:18.4","mn38:18.5","mn38:18.6","mn38:18.7","mn38:18.8","mn38:18.9","mn38:18.10","mn38:18.11","mn38:18.12","mn38:18.13","mn38:18.14","mn38:18.15","mn38:18.16","mn38:18.17","mn38:18.18","mn38:18.19","mn38:18.20","mn38:18.21","mn38:18.22","mn38:18.23","mn38:18.24","mn38:18.25","mn38:18.26","mn38:18.27","mn38:18.28","mn38:18.29","mn38:18.30","mn38:18.31","mn38:18.32","mn38:18.33","mn38:18.34","mn38:18.35","mn38:18.36","mn38:18.37","mn38:18.38","mn38:18.39","mn38:18.40","mn38:18.41","mn38:18.42","mn38:18.43","mn38:18.44","mn38:18.45","mn38:18.46","mn38:18.47","mn38:18.48","mn38:18.49","mn38:18.50","mn38:18.51","mn38:18.52","mn38:18.53","mn38:18.54"],"kind":"text","text":{"pi":"Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ;\njātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?\n“Jātipaccayā, bhante, jarāmaraṇaṁ;\nevaṁ no ettha hoti—\njātipaccayā jarāmaraṇan”ti.\n“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ;\nbhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?\n“Bhavapaccayā, bhante, jāti;\nevaṁ no ettha hoti—\nbhavapaccayā jātī”ti.\n“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;\nupādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?\n“Upādānapaccayā, bhante, bhavo;\nevaṁ no ettha hoti—\nupādānapaccayā bhavo”ti.\n“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?\n“Taṇhāpaccayā, bhante, upādānaṁ;\nevaṁ no ettha hoti—\ntaṇhāpaccayā upādānan”ti.\n“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;\nvedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?\n“Vedanāpaccayā, bhante, taṇhā;\nevaṁ no ettha hoti—\nvedanāpaccayā taṇhā”ti.\n“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ;\nphassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?\n“Phassapaccayā, bhante, vedanā;\nevaṁ no ettha hoti—\nphassapaccayā vedanā”ti.\n“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ;\nsaḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti?\n“Saḷāyatanapaccayā, bhante, phasso;\nevaṁ no ettha hoti—\nsaḷāyatanapaccayā phasso”ti.\n“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ;\nnāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti?\n“Nāmarūpapaccayā, bhante, saḷāyatanaṁ;\nevaṁ no ettha hoti—\nnāmarūpapaccayā saḷāyatanan”ti.\n“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ;\nviññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti?\n“Viññāṇapaccayā, bhante, nāmarūpaṁ;\nevaṁ no ettha hoti—\nviññāṇapaccayā nāmarūpan”ti.\n“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;\nsaṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?\n“Saṅkhārapaccayā, bhante, viññāṇaṁ;\nevaṁ no ettha hoti—\nsaṅkhārapaccayā viññāṇan”ti.\n“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ;\navijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?\n“Avijjāpaccayā, bhante, saṅkhārā;\nevaṁ no ettha hoti—\navijjāpaccayā saṅkhārā”ti.","en":"‘Rebirth is a requirement for old age and death.’ That’s what I said.\nIs that how you see this or not?”\n“That’s how we see it.”\n“‘Continued existence is a requirement for rebirth.’ …\n‘Ignorance is a requirement for choices.’ That’s what I said.\nIs that how you see this or not?”\n“That’s how we see it.”"}},{"id":"mn38:19","sourceIds":["mn38:19.1","mn38:19.2","mn38:19.3","mn38:19.4","mn38:19.5","mn38:19.6","mn38:19.7","mn38:19.8","mn38:19.9","mn38:19.10","mn38:19.11","mn38:19.12","mn38:19.13","mn38:19.14","mn38:19.15"],"kind":"text","text":{"pi":"“Sādhu, bhikkhave.\nIti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—\nimasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—\navijjāpaccayā saṅkhārā,\nsaṅkhārapaccayā viññāṇaṁ,\nviññāṇapaccayā nāmarūpaṁ,\nnāmarūpapaccayā saḷāyatanaṁ,\nsaḷāyatanapaccayā phasso,\nphassapaccayā vedanā,\nvedanāpaccayā taṇhā,\ntaṇhāpaccayā upādānaṁ,\nupādānapaccayā bhavo,\nbhavapaccayā jāti,\njātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.","en":"“Good, mendicants!\nSo both you and I say this.\nWhen this exists, this comes to be; due to the arising of this, this arises. That is:\nIgnorance is a requirement for choices.\nChoices are a requirement for consciousness.\nConsciousness is a requirement for name and form.\nName and form are requirements for the six sense fields.\nThe six sense fields are requirements for contact.\nContact is a requirement for feeling.\nFeeling is a requirement for craving.\nCraving is a requirement for grasping.\nGrasping is a requirement for continued existence.\nContinued existence is a requirement for rebirth.\nRebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.\nThat is how this entire mass of suffering originates."}},{"id":"mn38:20","sourceIds":["mn38:20.1","mn38:20.2","mn38:20.3","mn38:20.4","mn38:20.5","mn38:20.6","mn38:20.7","mn38:20.8","mn38:20.9","mn38:20.10","mn38:20.11","mn38:20.12"],"kind":"text","text":{"pi":"Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,\nsaṅkhāranirodhā viññāṇanirodho,\nviññāṇanirodhā nāmarūpanirodho,\nnāmarūpanirodhā saḷāyatananirodho,\nsaḷāyatananirodhā phassanirodho,\nphassanirodhā vedanānirodho,\nvedanānirodhā taṇhānirodho,\ntaṇhānirodhā upādānanirodho,\nupādānanirodhā bhavanirodho,\nbhavanirodhā jātinirodho,\njātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.\nEvametassa kevalassa dukkhakkhandhassa nirodho hoti.","en":"When ignorance fades away and ceases with no residue left behind, choices cease.\nWhen choices cease, consciousness ceases.\nWhen consciousness ceases, name and form cease.\nWhen name and form cease, the six sense fields cease.\nWhen the six sense fields cease, contact ceases.\nWhen contact ceases, feeling ceases.\nWhen feeling ceases, craving ceases.\nWhen craving ceases, grasping ceases.\nWhen grasping ceases, continued existence ceases.\nWhen continued existence ceases, rebirth ceases.\nWhen rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.\nThat is how this entire mass of suffering ceases."}},{"id":"mn38:21","sourceIds":["mn38:21.1","mn38:21.2","mn38:21.3","mn38:21.4","mn38:21.5","mn38:21.6","mn38:21.7","mn38:21.8","mn38:21.9","mn38:21.10","mn38:21.11","mn38:21.12","mn38:21.13","mn38:21.14","mn38:21.15","mn38:21.16","mn38:21.17","mn38:21.18","mn38:21.19","mn38:21.20","mn38:21.21","mn38:21.22","mn38:21.23","mn38:21.24","mn38:21.25","mn38:21.26","mn38:21.27","mn38:21.28","mn38:21.29","mn38:21.30","mn38:21.31","mn38:21.32","mn38:21.33","mn38:21.34","mn38:21.35","mn38:21.36","mn38:21.37","mn38:21.38","mn38:21.39","mn38:21.40","mn38:21.41","mn38:21.42","mn38:21.43","mn38:21.44","mn38:21.45","mn38:21.46","mn38:21.47","mn38:21.48","mn38:21.49","mn38:21.50","mn38:21.51","mn38:21.52","mn38:21.53","mn38:21.54","mn38:21.55"],"kind":"text","text":{"pi":"Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ;\njātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Jātinirodhā, bhante, jarāmaraṇanirodho;\nevaṁ no ettha hoti—\njātinirodhā jarāmaraṇanirodho”ti.\n“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ;\nbhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Bhavanirodhā, bhante, jātinirodho;\nevaṁ no ettha hoti—\nbhavanirodhā jātinirodho”ti.\n“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;\nupādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Upādānanirodhā, bhante, bhavanirodho;\nevaṁ no ettha hoti—\nupādānanirodhā bhavanirodho”ti.\n“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;\ntaṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Taṇhānirodhā, bhante, upādānanirodho;\nevaṁ no ettha hoti—\ntaṇhānirodhā upādānanirodho”ti.\n“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;\nvedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Vedanānirodhā, bhante, taṇhānirodho;\nevaṁ no ettha hoti—\nvedanānirodhā taṇhānirodho”ti.\n“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;\nphassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Phassanirodhā, bhante, vedanānirodho;\nevaṁ no ettha hoti—\nphassanirodhā vedanānirodho”ti.\n“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;\nsaḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti?\nSaḷāyatananirodhā, bhante, phassanirodho;\nevaṁ no ettha hoti—\nsaḷāyatananirodhā phassanirodho”ti.\n“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;\nnāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Nāmarūpanirodhā, bhante, saḷāyatananirodho;\nevaṁ no ettha hoti—\nnāmarūpanirodhā saḷāyatananirodho”ti.\n“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;\nviññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Viññāṇanirodhā, bhante, nāmarūpanirodho;\nevaṁ no ettha hoti—\nviññāṇanirodhā nāmarūpanirodho”ti.\n“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;\nsaṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Saṅkhāranirodhā, bhante, viññāṇanirodho;\nevaṁ no ettha hoti—\nsaṅkhāranirodhā viññāṇanirodho”ti.\n“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;\navijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?\n“Avijjānirodhā, bhante, saṅkhāranirodho;\nevaṁ no ettha hoti—\navijjānirodhā saṅkhāranirodho”ti.","en":"‘When rebirth ceases, old age and death cease.’ That’s what I said.\nIs that how you see this or not?”\n“That’s how we see it.”\n“‘When continued existence ceases, rebirth ceases.’ …\n‘When ignorance ceases, choices cease.’ That’s what I said.\nIs that how you see this or not?”\n“That’s how we see it.”"}},{"id":"mn38:22","sourceIds":["mn38:22.1","mn38:22.2","mn38:22.3","mn38:22.4","mn38:22.5","mn38:22.6","mn38:22.7","mn38:22.8","mn38:22.9","mn38:22.10","mn38:22.11","mn38:22.12","mn38:22.13","mn38:22.14","mn38:22.15"],"kind":"text","text":{"pi":"“Sādhu, bhikkhave.\nIti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—\nimasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—\navijjānirodhā saṅkhāranirodho,\nsaṅkhāranirodhā viññāṇanirodho,\nviññāṇanirodhā nāmarūpanirodho,\nnāmarūpanirodhā saḷāyatananirodho,\nsaḷāyatananirodhā phassanirodho,\nphassanirodhā vedanānirodho,\nvedanānirodhā taṇhānirodho,\ntaṇhānirodhā upādānanirodho,\nupādānanirodhā bhavanirodho,\nbhavanirodhā jātinirodho,\njātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.\nEvametassa kevalassa dukkhakkhandhassa nirodho hoti.","en":"“Good, mendicants!\nSo both you and I say this.\nWhen this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:\nWhen ignorance ceases, choices cease.\nWhen choices cease, consciousness ceases.\nWhen consciousness ceases, name and form cease.\nWhen name and form cease, the six sense fields cease.\nWhen the six sense fields cease, contact ceases.\nWhen contact ceases, feeling ceases.\nWhen feeling ceases, craving ceases.\nWhen craving ceases, grasping ceases.\nWhen grasping ceases, continued existence ceases.\nWhen continued existence ceases, rebirth ceases.\nWhen rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.\nThat is how this entire mass of suffering ceases."}},{"id":"mn38:23","sourceIds":["mn38:23.1","mn38:23.2","mn38:23.3","mn38:23.4","mn38:23.5","mn38:23.6"],"kind":"text","text":{"pi":"Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:\n‘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?\n“No hetaṁ, bhante”.\n“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—\nbhavissāma 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?\n“No hetaṁ, bhante”.","en":"Knowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking,\n‘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?’?”\n“No, sir.”\n“Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking,\n‘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?’?”\n“No, sir.”"}},{"id":"mn38:24","sourceIds":["mn38:24.1","mn38:24.2","mn38:24.3","mn38:24.4","mn38:24.5","mn38:24.6","mn38:24.7","mn38:24.8","mn38:24.9","mn38:24.10","mn38:24.11","mn38:24.12","mn38:24.13","mn38:24.14","mn38:24.15"],"kind":"text","text":{"pi":"“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—\nahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?\n“No hetaṁ, bhante”.\n“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—\nsatthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?\n“No hetaṁ, bhante”.\n“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—\nsamaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?\n“No hetaṁ, bhante”.\n“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?\n“No hetaṁ, bhante”.\n“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?\n“No hetaṁ, bhante”.\n“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.\n“Evaṁ, bhante”.","en":"“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking,\n‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”\n“No, sir.”\n“Knowing and seeing in this way, would you say,\n‘Our teacher is respected. We speak like this out of esteem for our teacher’?”\n“No, sir.”\n“Knowing and seeing in this way, would you say,\n‘Our ascetic says this. We speak like this because it is what he says’?”\n“No, sir.”\n“Knowing and seeing in this way, would you dedicate yourself to another teacher?”\n“No, sir.”\n“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?”\n“No, sir.”\n“Aren’t you speaking only of what you have known and seen and realized for yourselves?”\n“Yes, sir.”"}},{"id":"mn38:25","sourceIds":["mn38:25.1","mn38:25.2","mn38:25.3"],"kind":"text","text":{"pi":"“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.\nSandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—\niti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.","en":"“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.\nFor 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,\nthis is what I was referring to."}},{"id":"mn38:26","sourceIds":["mn38:26.1","mn38:26.2","mn38:26.3","mn38:26.4"],"kind":"text","text":{"pi":"Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.\nIdha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.\nIdha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.\nYato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.","en":"Mendicants, when three things come together an embryo is conceived.\nIn 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.\nIn 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.\nBut 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."}},{"id":"mn38:27","sourceIds":["mn38:27.1","mn38:27.2","mn38:27.3","mn38:27.4"],"kind":"text","text":{"pi":"Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ.\nTamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ.\nTamenaṁ jātaṁ samānaṁ sakena lohitena poseti.\nLohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.","en":"The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.\nWhen nine or ten months have passed, the mother gives birth at great risk to her heavy burden.\nWhen the infant is born she nourishes it with her own blood.\nFor mother’s milk is regarded as blood in the training of the Noble One."}},{"id":"mn38:28","sourceIds":["mn38:28.1","mn38:28.2"],"kind":"text","text":{"pi":"Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya\nyāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.","en":"That boy grows up and his faculties mature.\nHe accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows."}},{"id":"mn38:29","sourceIds":["mn38:29.1","mn38:29.2","mn38:29.3","mn38:29.4","mn38:29.5","mn38:29.6","mn38:29.7"],"kind":"text","text":{"pi":"Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya\npañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—\ncakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,\nsotaviññeyyehi saddehi …\nghānaviññeyyehi gandhehi …\njivhāviññeyyehi rasehi …\nkāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.","en":"That boy grows up and his faculties mature further.\nHe accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nSounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing."}},{"id":"mn38:30","sourceIds":["mn38:30.1","mn38:30.2","mn38:30.3","mn38:30.4","mn38:30.5","mn38:30.6","mn38:30.7","mn38:30.8","mn38:30.9","mn38:30.10","mn38:30.11","mn38:30.12","mn38:30.13","mn38:30.14","mn38:30.15","mn38:30.16"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.\nTañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.\nSo evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.\nTassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.\nYā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …pe…\njivhāya rasaṁ sāyitvā …pe…\nkāyena phoṭṭhabbaṁ phusitvā …pe…\nmanasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.\nTañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.\nSo evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.\nTassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.\nYā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.","en":"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.\nAnd they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.\nBeing 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.\nThis gives rise to relishing.\nRelishing 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.\nThat is how this entire mass of suffering originates.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen 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.\nAnd they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.\nBeing 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.\nThis gives rise to relishing.\nRelishing 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.\nThat is how this entire mass of suffering originates."}},{"id":"mn38:31","sourceIds":["mn38:31.1","mn38:31.2","mn38:31.3","mn38:31.4"],"kind":"text","text":{"pi":"Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;\nkevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.","en":"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.\nHe 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.\nHe proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.\nHe reveals an entirely full and pure spiritual life."}},{"id":"mn38:32","sourceIds":["mn38:32.1","mn38:32.2","mn38:32.3","mn38:32.4","mn38:32.5","mn38:32.6","mn38:32.7"],"kind":"text","text":{"pi":"Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.\nNayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.\nYannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti.\nSo aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.","en":"A householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’\nAfter some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness."}},{"id":"mn38:33","sourceIds":["mn38:33.1","mn38:33.2","mn38:33.3","mn38:33.4","mn38:33.5","mn38:33.6","mn38:33.7","mn38:33.8","mn38:33.9","mn38:33.10","mn38:33.11","mn38:33.12","mn38:33.13","mn38:33.14","mn38:33.15","mn38:33.16","mn38:33.17","mn38:33.18","mn38:33.19","mn38:33.20","mn38:33.21","mn38:33.22","mn38:33.23","mn38:33.24","mn38:33.25","mn38:33.26"],"kind":"text","text":{"pi":"So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.\nAdinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.\nAbrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.\nMusāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.\nPisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.\nPharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.\nSamphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.\nSo bījagāmabhūtagāmasamārambhā paṭivirato hoti,\nekabhattiko hoti rattūparato, virato vikālabhojanā.\nNaccagītavāditavisūkadassanā paṭivirato hoti,\nmālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,\nuccāsayanamahāsayanā paṭivirato hoti,\njātarūparajatapaṭiggahaṇā paṭivirato hoti,\nāmakadhaññapaṭiggahaṇā paṭivirato hoti,\nāmakamaṁsapaṭiggahaṇā paṭivirato hoti,\nitthikumārikapaṭiggahaṇā paṭivirato hoti,\ndāsidāsapaṭiggahaṇā paṭivirato hoti,\najeḷakapaṭiggahaṇā paṭivirato hoti,\nkukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,\nhatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,\nkhettavatthupaṭiggahaṇā paṭivirato hoti,\ndūteyyapahiṇagamanānuyogā paṭivirato hoti,\nkayavikkayā paṭivirato hoti,\ntulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,\nukkoṭanavañcananikatisāciyogā paṭivirato hoti,\nchedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.","en":"Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.\nThey give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.\nThey give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.\nThey give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.\nThey give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.\nThey give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.\nThey give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.\nThey refrain from injuring plants and seeds.\nThey eat in one part of the day, abstaining from eating at night and food at the wrong time.\nThey refrain from seeing shows of dancing, singing, and music.\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup.\nThey refrain from high and luxurious beds.\nThey refrain from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.\nThey refrain from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence."}},{"id":"mn38:34","sourceIds":["mn38:34.1","mn38:34.2","mn38:34.3","mn38:34.4"],"kind":"text","text":{"pi":"So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSeyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;\nevameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.","en":"They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.\nThey’re like a bird: wherever it flies, wings are its only burden.\nIn the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves."}},{"id":"mn38:35","sourceIds":["mn38:35.1","mn38:35.2","mn38:35.3","mn38:35.4","mn38:35.5","mn38:35.6","mn38:35.7","mn38:35.8","mn38:35.9"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …pe…\njivhāya rasaṁ sāyitvā …pe…\nkāyena phoṭṭhabbaṁ phusitvā …pe…\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.\nSo iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.","en":"When they see a sight with their eyes, they don’t get caught up in the features and details.\nIf the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, they don’t get caught up in the features and details.\nIf the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves."}},{"id":"mn38:36","sourceIds":["mn38:36.1"],"kind":"text","text":{"pi":"So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.","en":"They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent."}},{"id":"mn38:37","sourceIds":["mn38:37.1","mn38:37.2"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,\nvivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.","en":"When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,\nthey frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw."}},{"id":"mn38:38","sourceIds":["mn38:38.1","mn38:38.2","mn38:38.3","mn38:38.4","mn38:38.5","mn38:38.6"],"kind":"text","text":{"pi":"So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.\nSo abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;\nbyāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;\nthinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;\nuddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;\nvicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.","en":"After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.\nGiving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.\nGiving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.\nGiving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.\nGiving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt."}},{"id":"mn38:39","sourceIds":["mn38:39.1","mn38:39.2","mn38:39.3","mn38:39.4","mn38:39.5"],"kind":"text","text":{"pi":"So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,\nvivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nPuna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…\ntatiyaṁ jhānaṁ …pe…\ncatutthaṁ jhānaṁ upasampajja viharati.","en":"They give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.\nFurthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …\nthird absorption …\nfourth absorption."}},{"id":"mn38:40","sourceIds":["mn38:40.1","mn38:40.2","mn38:40.3","mn38:40.4","mn38:40.5","mn38:40.6"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.\nTañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.\nSo evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.\nTassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.\nTassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.\nEvametassa kevalassa dukkhakkhandhassa nirodho hoti.","en":"When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.\nAnd they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.\nHaving given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.\nAs a result, relishing of feelings ceases.\nWhen their relishing 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.\nThat is how this entire mass of suffering ceases."}},{"id":"mn38:41","sourceIds":["mn38:41.1","mn38:41.2","mn38:41.3","mn38:41.4","mn38:41.5","mn38:41.6","mn38:41.7","mn38:41.8","mn38:41.9","mn38:41.10","mn38:41.11","mn38:41.12","mn38:41.13","mn38:41.14"],"kind":"text","text":{"pi":"Sotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …pe…\njivhāya rasaṁ sāyitvā …pe…\nkāyena phoṭṭhabbaṁ phusitvā …pe…\nmanasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,\ntañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.\nSo evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.\nTassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.\nTassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.\nEvametassa kevalassa dukkhakkhandhassa nirodho hoti.\nImaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nMahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.","en":"When they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.\nAnd they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.\nHaving given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.\nAs a result, relishing of feelings ceases.\nWhen their relishing 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.\nThat is how this entire mass of suffering ceases.\nMendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn38/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}