Greater Discourse on the Destruction of Craving / Mahātaṇhāsaṅkhaya Sutta
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it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Mahātaṇhāsaṅkhaya Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-mind"},{"Label":"Secondary Discipline","Key":"Discipline:metaphysics"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: MN 38 Mahatanhasankhaya Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse rejects the idea of a persisting consciousness that transmigrates unchanged and explains experience through conditioned arising, craving, and dependent processes."],"Classification":{"AlternateTitles":"MN 38; Greater Discourse on the Destruction of Craving","KeyConcepts":"MN 38; Greater Discourse on the Destruction of Craving","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse rejects the idea of a persisting consciousness that transmigrates unchanged and explains experience through conditioned arising, craving, and dependent processes."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it directly supports the profile\u0027s treatment of consciousness, continuity, and not-self.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it directly supports the profile\u0027s treatment of consciousness, continuity, and not-self."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eMN 38 Mahatanhasankhaya Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/mn38/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse rejects the idea of a persisting consciousness that transmigrates unchanged and explains experience through conditioned arising, craving, and dependent processes."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"MN 38; Greater Discourse on the Destruction of Craving"},{"Label":"Key Concepts","Value":"MN 38; Greater Discourse on the Destruction of Craving"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse rejects the idea of a persisting consciousness that transmigrates unchanged and explains experience through conditioned arising, craving, and dependent processes."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it directly supports the profile\u0027s treatment of consciousness, continuity, and not-self.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it directly supports the profile\u0027s treatment of consciousness, continuity, and not-self."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/mn38/en/sujato\"\u003eSuttaCentral: MN 38 Mahatanhasankhaya Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. \u003c/p\u003e\r\n\u003cp\u003eNow at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: \r\n“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” \u003c/p\u003e\r\n\u003cp\u003eSeveral mendicants heard this rumour. \r\n\r\n\r\nThey went up to Sāti and said to him, \r\n“Is it really true, Reverend Sāti, that you have such a harmful misconception: \r\n‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?” \u003c/p\u003e\r\n\u003cp\u003e“Absolutely, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” \u003c/p\u003e\r\n\u003cp\u003eThen, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him, \r\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. \r\nIn many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.” \u003c/p\u003e\r\n\u003cp\u003eBut even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it. \r\n\u003c/p\u003e\r\n\u003cp\u003eWhen 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. \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eSo the Buddha addressed one of the monks, \r\n“Please, monk, in my name tell the mendicant Sāti that \r\nthe teacher summons him.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” that monk replied. He went to Sāti and said to him, \r\n“Reverend Sāti, the teacher summons you.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, \r\n“Is it really true, Sāti, that you have such a harmful misconception: \r\n‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?” \u003c/p\u003e\r\n\u003cp\u003e“Absolutely, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” \u003c/p\u003e\r\n\u003cp\u003e“Sāti, what is that consciousness?” \u003c/p\u003e\r\n\u003cp\u003e“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.” \u003c/p\u003e\r\n\u003cp\u003e“Futile man, who on earth have you ever known me to teach in that way? \r\nHaven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? \r\nBut still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. \r\nThis will be for your lasting harm and suffering.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants, \r\n“What do you think, mendicants? \r\nHas this mendicant Sāti kindled even a spark of ardor in this teaching and training?” \u003c/p\u003e\r\n\u003cp\u003e“How could that be, sir? \r\nNo, sir.” \r\nWhen this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. \u003c/p\u003e\r\n\u003cp\u003eKnowing this, the Buddha said, \r\n“Futile man, you will be known by your own harmful misconception. \r\nI’ll question the mendicants about this.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants, \r\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?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir. \r\nFor in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.” \u003c/p\u003e\r\n\u003cp\u003e“Good, good, mendicants! \r\nIt’s good that you understand my teaching like this. \r\nFor in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be. \r\nBut still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness. \r\nThis will be for his lasting harm and suffering. \u003c/p\u003e\r\n\u003cp\u003eConsciousness is reckoned according to the very same condition dependent upon which it arises. \r\nConsciousness that arises dependent on the eye and sights is reckoned as eye consciousness. \r\nConsciousness that arises dependent on the ear and sounds is reckoned as ear consciousness. \r\nConsciousness that arises dependent on the nose and smells is reckoned as nose consciousness. \r\nConsciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. \r\nConsciousness that arises dependent on the body and touches is reckoned as body consciousness. \r\nConsciousness that arises dependent on the mind and ideas is reckoned as mind consciousness. \u003c/p\u003e\r\n\u003cp\u003eIt’s like fire, which is reckoned according to the very same condition dependent upon which it burns. \r\nA fire that burns dependent on logs is reckoned as a log fire. \r\nA fire that burns dependent on twigs is reckoned as a twig fire. \r\nA fire that burns dependent on grass is reckoned as a grass fire. \r\nA fire that burns dependent on cow-dung is reckoned as a cow-dung fire. \r\nA fire that burns dependent on husks is reckoned as a husk fire. \r\nA fire that burns dependent on rubbish is reckoned as a rubbish fire. \u003c/p\u003e\r\n\u003cp\u003eIn the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. … \r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eMendicants, do you see that this has come to be?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Do you see that it originated with that as fuel?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Do you see that when that fuel ceases, what has come to be is liable to cease?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Does doubt arise when you’re uncertain whether or not this has come to be?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Is doubt given up in someone who truly sees with right understanding that this has come to be?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“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?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Are you free of doubt as to whether this has come to be?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Are you free of doubt as to whether this has originated with that as fuel?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Have you truly seen clearly with right understanding that this has come to be?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Have you truly seen clearly with right understanding that this has originated with that as fuel?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“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?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“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?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. \r\nWhat four? \r\nEdible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. \u003c/p\u003e\r\n\u003cp\u003eWhat is the source, origin, birthplace, and inception of these four fuels? \r\nCraving. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of craving? \r\nFeeling. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of feeling? \r\nContact. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of contact? \r\nThe six sense fields. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of the six sense fields? \r\nName and form. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of name and form? \r\nConsciousness. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of consciousness? \r\nChoices. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the source of choices? \r\nIgnorance. \u003c/p\u003e\r\n\u003cp\u003eSo, ignorance is a requirement for choices. \r\nChoices are a requirement for consciousness. \r\nConsciousness is a requirement for name and form. \r\nName and form are requirements for the six sense fields. \r\nThe six sense fields are requirements for contact. \r\nContact is a requirement for feeling. \r\nFeeling is a requirement for craving. \r\nCraving is a requirement for grasping. \r\nGrasping is a requirement for continued existence. \r\nContinued existence is a requirement for rebirth. \r\nRebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. \r\nThat is how this entire mass of suffering originates. \u003c/p\u003e\r\n\u003cp\u003e‘Rebirth is a requirement for old age and death.’ That’s what I said. \r\nIs that how you see this or not?” \u003c/p\u003e\r\n\u003cp\u003e\r\n“That’s how we see it.” \r\n\u003c/p\u003e\r\n\u003cp\u003e“‘Continued existence is a requirement for rebirth.’ … \r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e‘Ignorance is a requirement for choices.’ That’s what I said. \r\nIs that how you see this or not?” \u003c/p\u003e\r\n\u003cp\u003e\r\n“That’s how we see it.” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Good, mendicants! \r\nSo both you and I say this. \r\nWhen this exists, this comes to be; due to the arising of this, this arises. That is: \r\nIgnorance is a requirement for choices. \r\nChoices are a requirement for consciousness. \r\nConsciousness is a requirement for name and form. \r\nName and form are requirements for the six sense fields. \r\nThe six sense fields are requirements for contact. \r\nContact is a requirement for feeling. \r\nFeeling is a requirement for craving. \r\nCraving is a requirement for grasping. \r\nGrasping is a requirement for continued existence. \r\nContinued existence is a requirement for rebirth. \r\nRebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. \r\nThat is how this entire mass of suffering originates. \u003c/p\u003e\r\n\u003cp\u003eWhen ignorance fades away and ceases with no residue left behind, choices cease. \r\nWhen choices cease, consciousness ceases. \r\nWhen consciousness ceases, name and form cease. \r\nWhen name and form cease, the six sense fields cease. \r\nWhen the six sense fields cease, contact ceases. \r\nWhen contact ceases, feeling ceases. \r\nWhen feeling ceases, craving ceases. \r\nWhen craving ceases, grasping ceases. \r\nWhen grasping ceases, continued existence ceases. \r\nWhen continued existence ceases, rebirth ceases. \r\nWhen rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. \r\nThat is how this entire mass of suffering ceases. \u003c/p\u003e\r\n\u003cp\u003e‘When rebirth ceases, old age and death cease.’ That’s what I said. \r\nIs that how you see this or not?” \u003c/p\u003e\r\n\u003cp\u003e\r\n“That’s how we see it.” \r\n\u003c/p\u003e\r\n\u003cp\u003e‘When continued existence ceases, rebirth ceases.’ … \r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003e‘When ignorance ceases, choices cease.’ That’s what I said. \r\nIs that how you see this or not?” \u003c/p\u003e\r\n\u003cp\u003e\r\n“That’s how we see it.” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Good, mendicants! \r\nSo both you and I say this. \r\nWhen this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: \r\nWhen ignorance ceases, choices cease. \r\nWhen choices cease, consciousness ceases. \r\nWhen consciousness ceases, name and form cease. \r\nWhen name and form cease, the six sense fields cease. \r\nWhen the six sense fields cease, contact ceases. \r\nWhen contact ceases, feeling ceases. \r\nWhen feeling ceases, craving ceases. \r\nWhen craving ceases, grasping ceases. \r\nWhen grasping ceases, continued existence ceases. \r\nWhen continued existence ceases, rebirth ceases. \r\nWhen rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. \r\nThat is how this entire mass of suffering ceases. \u003c/p\u003e\r\n\u003cp\u003eKnowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking, \r\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?’?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking, \r\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?’?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking, \r\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?’?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, would you say, \r\n‘Our teacher is respected. We speak like this out of respect for our teacher’?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, would you say, \r\n‘Our ascetic says this. We speak like this because it is what he says’?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, would you dedicate yourself to another teacher?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Aren’t you speaking only of what you have known and seen and realized for yourselves?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“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. \r\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, \r\nthis is what I was referring to. \u003c/p\u003e\r\n\u003cp\u003eMendicants, when three things come together an embryo is conceived. \r\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. \r\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. \r\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. \u003c/p\u003e\r\n\u003cp\u003eThe mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. \r\nWhen nine or ten months have passed, the mother gives birth at great risk to her heavy burden. \r\nWhen the infant is born she nourishes it with her own blood. \r\nFor mother’s milk is regarded as blood in the training of the Noble One. \u003c/p\u003e\r\n\u003cp\u003eThat boy grows up and his faculties mature. \r\nHe accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows. \u003c/p\u003e\r\n\u003cp\u003eThat boy grows up and his faculties mature further. \r\nHe accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. \r\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. \u003c/p\u003e\r\n\u003cp\u003eSounds known by the ear … \u003c/p\u003e\r\n\u003cp\u003eSmells known by the nose … \u003c/p\u003e\r\n\u003cp\u003eTastes known by the tongue … \u003c/p\u003e\r\n\u003cp\u003eTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. \u003c/p\u003e\r\n\u003cp\u003eWhen 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. \r\nAnd they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. \u003c/p\u003e\r\n\u003cp\u003eBeing 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. \r\nThis gives rise to relishing. \r\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. \r\nThat is how this entire mass of suffering originates. \u003c/p\u003e\r\n\u003cp\u003eWhen they hear a sound with their ears … \u003c/p\u003e\r\n\u003cp\u003eWhen they smell an odor with their nose … \u003c/p\u003e\r\n\u003cp\u003eWhen they taste a flavor with their tongue … \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a touch with their body … \u003c/p\u003e\r\n\u003cp\u003eWhen 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. \r\nAnd they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. \u003c/p\u003e\r\n\u003cp\u003eBeing 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. \r\nThis gives rise to relishing. \r\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. \r\nThat is how this entire mass of suffering originates. \u003c/p\u003e\r\n\u003cp\u003eBut 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. \r\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. \r\nHe proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. \r\nHe reveals an entirely full and pure spiritual life. \u003c/p\u003e\r\n\u003cp\u003eA householder hears that teaching, or a householder’s child, or someone reborn in a good family. \r\nThey gain faith in the Realized One \r\nand reflect, \r\n‘Life at home is cramped and dirty, life gone forth is wide open. \r\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. \r\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ \r\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. \u003c/p\u003e\r\n\u003cp\u003eOnce 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. \u003c/p\u003e\r\n\u003cp\u003eThey give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. \u003c/p\u003e\r\n\u003cp\u003eThey give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. \u003c/p\u003e\r\n\u003cp\u003eThey 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. \u003c/p\u003e\r\n\u003cp\u003eThey 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. \u003c/p\u003e\r\n\u003cp\u003eThey give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people. \u003c/p\u003e\r\n\u003cp\u003eThey 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. \u003c/p\u003e\r\n\u003cp\u003eThey refrain from injuring plants and seeds. \r\nThey eat in one part of the day, abstaining from eating at night and food at the wrong time. \r\nThey refrain from seeing shows of dancing, singing, and music . \r\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup. \r\nThey refrain from high and luxurious beds. \r\nThey refrain from receiving gold and currency, \r\nraw grains, \r\nraw meat, \r\nwomen and girls, \r\nmale and female bondservants, \r\ngoats and sheep, \r\nchickens and pigs, \r\nelephants, cows, horses, and mares, \r\nand fields and land. \r\nThey refrain from running errands and messages; \r\nbuying and selling; \r\nfalsifying weights, metals, or measures; \r\nbribery, fraud, cheating, and duplicity; \r\nmutilation, murder, abduction, banditry, plunder, and violence. \u003c/p\u003e\r\n\u003cp\u003eThey’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. \r\nThey’re like a bird: wherever it flies, wings are its only burden. \r\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. \r\nWhen they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. \u003c/p\u003e\r\n\u003cp\u003eWhen they see a sight with their eyes, they don’t get caught up in the features and details. \r\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. \u003c/p\u003e\r\n\u003cp\u003eWhen they hear a sound with their ears … \u003c/p\u003e\r\n\u003cp\u003eWhen they smell an odor with their nose … \u003c/p\u003e\r\n\u003cp\u003eWhen they taste a flavor with their tongue … \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a touch with their body … \u003c/p\u003e\r\n\u003cp\u003eWhen they know an idea with their mind, they don’t get caught up in the features and details. \r\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. \r\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves. \u003c/p\u003e\r\n\u003cp\u003eThey 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. \u003c/p\u003e\r\n\u003cp\u003eWhen they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, \r\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. \u003c/p\u003e\r\n\u003cp\u003eAfter the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. \r\nGiving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. \r\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. \r\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. \r\nGiving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. \r\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. \u003c/p\u003e\r\n\u003cp\u003eThey give up these five hindrances, corruptions of the heart that weaken wisdom. \r\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. \r\nFurthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … \r\nthird absorption … \r\nfourth absorption. \u003c/p\u003e\r\n\u003cp\u003eWhen 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. \r\nAnd they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. \u003c/p\u003e\r\n\u003cp\u003eHaving 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. \r\nAs a result, relishing of feelings ceases. \r\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. \r\nThat is how this entire mass of suffering ceases. \u003c/p\u003e\r\n\u003cp\u003eWhen they hear a sound with their ears … \u003c/p\u003e\r\n\u003cp\u003eWhen they smell an odor with their nose … \u003c/p\u003e\r\n\u003cp\u003eWhen they taste a flavor with their tongue … \u003c/p\u003e\r\n\u003cp\u003eWhen they feel a touch with their body … \u003c/p\u003e\r\n\u003cp\u003eWhen 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. \r\nAnd they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. \u003c/p\u003e\r\n\u003cp\u003eHaving 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. \r\nAs a result, relishing of feelings ceases. \r\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. \r\nThat is how this entire mass of suffering ceases. \u003c/p\u003e\r\n\u003cp\u003eMendicants, 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.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nSatisfied, the mendicants approved what the Buddha said. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}