MN38 — The Greater Discourse on the Destruction of Craving

Thus have I heard: At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Now on that occasion, a pernicious view had arisen in a disciple named Sāti, the fishermans son, thus:

As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.

Several disciples heard about this and went to the disciple Sāti, the fishermans son. They asked him:

Is it true, friend Sāti, that such a pernicious view has arisen in you: As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another?

Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.

Then those disciples, desiring to detach the disciple Sāti, the fishermans son, from that pernicious view, pressed and questioned and rebuked him thus:

Do not say so, friend Sāti. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways, friend Sāti, the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.

Even though pressed and questioned and rebuked by those disciples in this way, the disciple Sāti, the fishermans son, still adhered to that pernicious view and continued to insist upon it.

When those disciples were unable to detach the disciple Sāti, the fishermans son, from that pernicious view, they went to the Blessed One. After paying homage to him, they sat down to one side and reported the matter to him.

Venerable sir, a pernicious view has arisen in the disciple Sāti, the fishermans son, thus: As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. We have tried to detach him from that pernicious view, but he still adheres to it and insists upon it. It would be good if the Blessed One would summon the disciple Sāti, the fishermans son, and admonish him.

Then the Blessed One addressed a certain disciple thus:

Come, disciple, tell the disciple Sāti, the fishermans son, in my name that the Teacher calls him.

Yes, venerable sir, the disciple replied, and he went to the disciple Sāti, the fishermans son, and said:

Friend Sāti, the Teacher calls you.

Yes, friend, the disciple Sāti replied.

Then the disciple Sāti, the son of a fisherman, having replied to that disciple, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, the Blessed One said to the disciple Sāti, the son of a fisherman:

Is it true, Sāti, that such a pernicious view has arisen in you:

I understand the Dhamma taught by the Blessed One in such a way that this very consciousness runs and wanders, not another?

Indeed, venerable sir, I understand the Dhamma taught by the Blessed One in such a way that this very consciousness runs and wanders, not another.

What is that consciousness, Sāti?

Venerable sir, it is that which speaks and feels, that which experiences the results of good and bad actions in various existences.

To whom, foolish man, have you ever known me to teach the Dhamma in that way?

Haven't I stated in many ways that consciousness is dependently arisen, that without a condition there is no arising of consciousness?

But you, foolish man, have misrepresented us by your wrong grasp, and thereby you harm yourself and generate much demerit.

This will be for your long-term harm and suffering, foolish man.

Then the Blessed One addressed the disciples:

What do you think is this disciple Sāti, the son of a fisherman, even warm in this Dhamma and Discipline?

How could he be, venerable sir?

No, venerable sir.

When this was said, the disciple Sāti, the son of a fisherman, sat silent, dismayed, with shoulders drooping, head down, brooding, without response.

Then the Blessed One, knowing that the disciple Sāti, the son of a fisherman, was silent, dismayed, with shoulders drooping, head down, brooding, without response, said to him:

You will be known, foolish man, by this pernicious view of yours.

Here, I will question the disciples.

Then the Blessed One addressed the disciples:

Do you understand the Dhamma taught by me in such a way that this disciple Sāti, the son of a fisherman, has misrepresented us by his wrong grasp, and thereby harms himself and generates much demerit?

No, venerable sir.

For in many ways, venerable sir, we have been taught by the Blessed One that consciousness is dependently arisen, that without a condition there is no arising of consciousness.

Good, good, disciples.

It is good that you understand the Dhamma taught by me in such a way.

For in many ways I have stated that consciousness is dependently arisen, that without a condition there is no arising of consciousness.

But this disciple Sāti, the son of a fisherman, has misrepresented us by his wrong grasp, and thereby he harms himself and generates much demerit.

This will be for his long-term harm and suffering, foolish man.

Disciples, whatever condition consciousness arises in dependence on, it is reckoned by that condition.

Depending on the eye and forms, consciousness arises, and it is reckoned as eye-consciousness; depending on the ear and sounds, consciousness arises, and it is reckoned as ear-consciousness; depending on the nose and odors, consciousness arises, and it is reckoned as nose-consciousness; depending on the tongue and flavors, consciousness arises, and it is reckoned as tongue-consciousness; depending on the body and tangibles, consciousness arises, and it is reckoned as body-consciousness; depending on the mind and mental phenomena, consciousness arises, and it is reckoned as mind-consciousness.

Just as whatever condition a fire burns in dependence on, it is reckoned by that condition.

Depending on wood, a fire burns, and it is reckoned as a wood fire;

depending on chaff, a fire burns, and it is reckoned as a chaff fire;

depending on grass, a fire burns, and it is reckoned as a grass fire;

depending on cow dung, a fire burns, and it is reckoned as a cow dung fire;

depending on husks, a fire burns, and it is reckoned as a husk fire;

depending on rubbish, a fire burns, and it is reckoned as a rubbish fire.

So too whatever condition consciousness arises in dependence on, it is reckoned by that condition.

Depending on the eye and forms, consciousness arises, and it is reckoned as eye-consciousness;

depending on the ear and sounds, consciousness arises, and it is reckoned as ear-consciousness;

depending on the nose and odors, consciousness arises, and it is reckoned as nose-consciousness;

depending on the tongue and flavors, consciousness arises, and it is reckoned as tongue-consciousness.

Depending on the body and tangibles, consciousness arises, and it is reckoned as body-consciousness.

It goes to reckoning.

Depending on the mind and mental objects, consciousness arises, and it is called mental consciousness.

Do you see this as it is?

Yes, venerable sir.

Do you see that it arises with nutriment, disciples?

Yes, venerable sir.

Do you see that with the cessation of nutriment, what has arisen ceases, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that doubt arises in one who is uncertain about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that doubt is abandoned in one who sees as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that there is no doubt in one who sees as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom about the arising with nutriment, disciples?

Yes, venerable sir.

Do you see that it is well seen as it really is with right wisdom about the cessation of what has arisen with the cessation of nutriment, disciples?

Yes, venerable sir.

If you were to cling to, delight in, be attached to, and hold on to this view as pure and bright, would you understand the teaching of the raft for crossing over, not for holding on to?

No, venerable sir.

If you were not to cling to, delight in, be attached to, and hold on to this view as pure and bright, would you understand the teaching of the raft for crossing over, not for holding on to?

Yes, venerable sir.

Disciples, there are these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking to come to be.

What are the four?

Edible food, whether coarse or fine, contact as the second, mental volition as the third, and consciousness as the fourth.

And these four kinds of nutriment what is their cause, what is their origin, what is their birth, what is their arising?

These four kinds of nutriment have craving as their cause, craving as their origin, craving as their birth, craving as their arising.

And this craving what is its cause, what is its origin, what is its birth, what is its arising?

Craving has feeling as its cause, feeling as its origin, feeling as its birth, feeling as its arising.

And this feeling what is its cause, what is its origin, what is its birth, what is its arising?

Feeling has contact as its cause, contact as its origin, contact as its birth, contact as its arising.

And this contact what is its cause, what is its origin, what is its birth, what is its arising?

Contact has the six sense bases as its cause, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its arising.

And these six sense bases what is their cause, what is their origin, what is their birth, what is their arising?

The six sense bases have name-and-form as their cause, name-and-form as their origin, name-and-form as their birth, name-and-form as their arising.

And this name-and-form what is its cause, what is its origin, what is its birth, what is its arising?

Name-and-form has consciousness as its cause, consciousness as its origin, consciousness as its birth, consciousness as its arising.

And this consciousness what is its cause, what is its origin, what is its birth, what is its arising?

Consciousness has formations as its cause, formations as its origin, formations as its birth, formations as its arising.

And these formations what is their cause, what is their origin, what is their birth, what is their arising?

Formations have ignorance as their cause, ignorance as their origin, ignorance as their birth, ignorance as their arising.

Thus with ignorance as condition, formations arise;

with formations as condition, consciousness arises;

with consciousness as condition, name-and-form arises;

with name-and-form as condition, the six sense bases arise;

with the six sense bases as condition, contact arises;

with contact as condition, feeling arises;

with feeling as condition, craving arises;

with craving as condition, clinging arises;

with clinging as condition, becoming arises;

with becoming as condition, birth arises;

with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair arise.

Thus is the arising of this whole mass of suffering.

It is said: With birth as condition, aging and death arise.

How does this happen?

With birth as condition, venerable sir, aging and death arise; thus it happens for us:

with birth as condition, aging and death arise.

With becoming as condition, birth arises; thus it has been said. But how does birth arise from becoming, or does it not? How does it happen in this case?

With becoming as condition, venerable sir, birth arises; thus it happens in this case: with becoming as condition, birth arises.

With clinging as condition, becoming arises; thus it has been said. But how does becoming arise from clinging, or does it not? How does it happen in this case?

With clinging as condition, venerable sir, becoming arises; thus it happens in this case: with clinging as condition, becoming arises.

With craving as condition, clinging arises; thus it has been said. But how does clinging arise from craving, or does it not? How does it happen in this case?

With craving as condition, venerable sir, clinging arises; thus it happens in this case: with craving as condition, clinging arises.

With feeling as condition, craving arises; thus it has been said. But how does craving arise from feeling, or does it not? How does it happen in this case?

With feeling as condition, venerable sir, craving arises; thus it happens in this case: with feeling as condition, craving arises.

With contact as condition, feeling arises; thus it has been said. But how does feeling arise from contact, or does it not? How does it happen in this case?

With contact as condition, venerable sir, feeling arises; thus it happens in this case: with contact as condition, feeling arises.

With the six sense bases as condition, contact arises; thus it has been said. But how does contact arise from the six sense bases, or does it not? How does it happen in this case?

With the six sense bases as condition, venerable sir, contact arises; thus it happens in this case: with the six sense bases as condition, contact arises.

With name-and-form as condition, the six sense bases arise; thus it has been said. But how do the six sense bases arise from name-and-form, or do they not? How does it happen in this case?

With name-and-form as condition, venerable sir, the six sense bases arise; thus it happens in this case: with name-and-form as condition, the six sense bases arise.

With consciousness as condition, name-and-form arises; thus it has been said. But how does name-and-form arise from consciousness, or does it not? How does it happen in this case?

With consciousness as condition, venerable sir, name-and-form arises; thus it happens in this case: with consciousness as condition, name-and-form arises.

With formations as condition, consciousness arises; thus it has been said. But how does consciousness arise from formations, or does it not? How does it happen in this case?

With formations as condition, venerable sir, consciousness arises; thus it happens in this case: with formations as condition, consciousness arises.

With ignorance as condition, formations arise; thus it has been said. But how do formations arise from ignorance, or do they not? How does it happen in this case?

With ignorance as condition, venerable sir, formations arise; thus it happens in this case: with ignorance as condition, formations arise.

Good, disciples. Thus you should say, and I also say thus: when this exists, that comes to be; with the arising of this, that arises. That is to say:

With ignorance as condition, formations arise;

With formations as condition, consciousness arises;

With consciousness as condition, name-and-form arises;

With name-and-form as condition, the six sense bases arise;

With the six sense bases as condition, contact arises;

With contact as condition, feeling arises;

With feeling as condition, craving arises;

With craving as condition, clinging arises;

With clinging as condition, becoming arises;

With becoming as condition, birth arises;

With birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering.

But with the remainderless fading away and cessation of ignorance comes cessation of formations;

With the cessation of formations, cessation of consciousness;

With the cessation of consciousness, cessation of name-and-form;

With the cessation of name-and-form, cessation of the six sense bases;

With the cessation of the six sense bases, cessation of contact;

With the cessation of contact, cessation of feeling;

With the cessation of feeling, cessation of craving;

With the cessation of craving, cessation of clinging;

With the cessation of clinging, cessation of becoming;

With the cessation of becoming, cessation of birth;

With the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this whole mass of suffering.

With the cessation of birth, aging and death cease; thus it has been said. But how does aging and death cease with the cessation of birth, or does it not? How does it happen in this case?

With the cessation of birth, venerable sir, aging and death cease; thus it happens in this case: with the cessation of birth, aging and death cease.

With the cessation of becoming, birth ceases; thus it has been said. But how does birth cease with the cessation of becoming, or does it not? How does it happen in this case?

With the cessation of becoming, venerable sir, birth ceases; thus it happens in this case: with the cessation of becoming, birth ceases.

With the cessation of clinging, becoming ceases; thus it has been said. But how does becoming cease with the cessation of clinging, or does it not? How does it happen in this case?

With the cessation of clinging, venerable sir, becoming ceases; thus it happens in this case: with the cessation of clinging, becoming ceases.

With the cessation of craving, clinging ceases; thus it has been said. But how does clinging cease with the cessation of craving, or does it not? How does it happen in this case?

With the cessation of craving, venerable sir, clinging ceases; thus it happens in this case: with the cessation of craving, clinging ceases.

It is said: With the cessation of craving, there is the cessation of suffering. But is it with the cessation of feeling that there is the cessation of craving, or not? How is it in this case?

With the cessation of feeling, venerable sir, there is the cessation of craving; thus it is in this case: with the cessation of feeling, there is the cessation of craving.

It is said: With the cessation of contact, there is the cessation of feeling. But is it with the cessation of contact that there is the cessation of feeling, or not? How is it in this case?

With the cessation of contact, venerable sir, there is the cessation of feeling; thus it is in this case: with the cessation of contact, there is the cessation of feeling.

It is said: With the cessation of the six sense bases, there is the cessation of contact. But is it with the cessation of the six sense bases that there is the cessation of contact, or not? How is it in this case?

With the cessation of the six sense bases, venerable sir, there is the cessation of contact; thus it is in this case: with the cessation of the six sense bases, there is the cessation of contact.

It is said: With the cessation of name-and-form, there is the cessation of the six sense bases. But is it with the cessation of name-and-form that there is the cessation of the six sense bases, or not? How is it in this case?

With the cessation of name-and-form, venerable sir, there is the cessation of the six sense bases; thus it is in this case: with the cessation of name-and-form, there is the cessation of the six sense bases.

It is said: With the cessation of consciousness, there is the cessation of name-and-form. But is it with the cessation of consciousness that there is the cessation of name-and-form, or not? How is it in this case?

With the cessation of consciousness, venerable sir, there is the cessation of name-and-form; thus it is in this case: with the cessation of consciousness, there is the cessation of name-and-form.

It is said: With the cessation of formations, there is the cessation of consciousness. But is it with the cessation of formations that there is the cessation of consciousness, or not? How is it in this case?

With the cessation of formations, venerable sir, there is the cessation of consciousness; thus it is in this case: with the cessation of formations, there is the cessation of consciousness.

It is said: With the cessation of ignorance, there is the cessation of formations. But is it with the cessation of ignorance that there is the cessation of formations, or not? How is it in this case?

With the cessation of ignorance, venerable sir, there is the cessation of formations; thus it is in this case: with the cessation of ignorance, there is the cessation of formations.

Good, disciples. Thus you should also say, as I say: when this is, that is; with the arising of this, that arises. When this is not, that is not; with the cessation of this, that ceases. That is to say: with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this whole mass of suffering.

Now knowing and seeing thus, would you run back to the past, thinking: Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what were we in the past?

No, venerable sir.

Knowing and seeing thus, would you run forward to the future, thinking: Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we be in the future?

No, venerable sir.

Knowing and seeing thus, would you be inwardly perplexed about the present, thinking: Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?

No, venerable sir.

Knowing and seeing thus, would you say: The teacher is respected by us, and out of respect for the teacher, we speak thus?

No, venerable sir.

Knowing and seeing thus, would you say: The recluse says this, and we speak thus because we are recluses?

No, venerable sir.

Knowing and seeing thus, would you turn to another teacher?

No, venerable sir.

Knowing and seeing thus, would you return to the observances, ceremonies, and rituals of common recluses and brahmins, considering them essential?

No, venerable sir.

Disciples, what you have known, seen, and understood by yourselves, that alone you should declare.

Yes, venerable sir.

Good, disciples. You are well guided by this teaching, which is visible here and now, immediate, inviting one to come and see, leading onwards, to be personally experienced by the wise. This is visible here and now, disciples.

The Dhamma is timeless, inviting, leading onwards, to be experienced individually by the wise: thus it is said, and this is said because of that.

Indeed from the coming together of three things, there is conception.

Here, the mother and father come together, but the mother is not in season, and the being to be born is not present: there is no conception.

Here, the mother and father come together, the mother is in season, but the being to be born is not present: there is no conception.

But when the mother and father come together, the mother is in season, and the being to be born is present: then from the coming together of these three things, there is conception.

Then the mother carries the embryo in her womb for nine or ten months with great difficulty, as a heavy burden.

Then after nine or ten months, the mother gives birth with great difficulty, as a heavy burden.

Then, having been born, the child is nourished with its own blood.

For in the noble discipline, this is called the mother's milk.

Then the child, growing up, with the maturation of its faculties, plays with the games of children, such as toy plows, toy carts, toy bows.

Then the child, growing up, with the maturation of its faculties, indulges in the five strands of sensual pleasure: forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and provocative.

Sounds cognizable by the ear...

odors cognizable by the nose...

tastes cognizable by the tongue...

tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and provocative.

Seeing a form with the eye, he becomes enamored with a pleasing form, and repelled by a displeasing form, and he lives with body-mindfulness unestablished, with limited awareness.

He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil, unwholesome states cease without remainder.

Thus, being involved in favoring and opposing, whatever feeling he feels: whether pleasant, painful, or neither-painful-nor-pleasant: he delights in that feeling, welcomes it, and remains holding to it.

As he does so, delight arises in him.

Now, delight in feelings is clinging; with clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.

Such is the origin of this whole mass of suffering.

Hearing a sound with the ear...

smelling an odor with the nose...

tasting a flavor with the tongue...

touching a tangible with the body...

cognizing a mental phenomenon with the mind, he becomes enamored with a pleasing mental phenomenon, and repelled by a displeasing mental phenomenon, and he lives with body-mindfulness unestablished, with limited awareness.

He does not understand as it really is the liberation of mind and liberation by wisdom wherein those evil, unwholesome states cease without remainder.

As he does so, delight arises in him.

Such is the origin of this whole mass of suffering.

Here a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfect in knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

He, having realized it by his own super- knowing, proclaims this world with its gods, Māras, and Brahmās, this generation with its recluses and brahmins, its princes and people.

He teaches the Dhamma, good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy life that is utterly perfect and pure.

A householder or householder's son or one born in some other family hears that Dhamma.

Having heard that Dhamma, he gains faith in the Tathāgata.

Possessing that faith, he considers thus:

The household life is crowded and dusty; life gone forth is wide open.

It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell.

What if I were to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness?

After some time, he abandons a small or large fortune, abandons a small or large circle of relatives, and shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness.

Abandoning the circle of relatives, shaving off his hair and beard, and donning the ochre robes, he goes forth from the household life into homelessness. Thus gone forth, he lives restrained by the rules of the disciples, abandoning the taking of life, abstaining from taking life, laying aside the rod and weapon, being conscientious, full of compassion, living for the welfare of all living beings.

Abandoning the taking of what is not given, he abstains from taking what is not given, accepting only what is given, living purely, without theft.

Abandoning unchastity, he lives a life of chastity, far removed from the vulgar practice of sexual intercourse.

Abandoning false speech, he abstains from false speech, speaking the truth, being devoted to the truth, reliable, trustworthy, not deceiving the world.

Abandoning malicious speech, he abstains from malicious speech, not repeating here what he has heard there to cause division, nor repeating there what he has heard here to cause division. Thus he is a reconciler of those who are divided, a promoter of unity, delighting in concord, rejoicing in concord, speaking words that promote concord.

Abandoning harsh speech, he abstains from harsh speech, speaking words that are gentle, pleasing to the ear, affectionate, going to the heart, courteous, liked by and agreeable to many people.

Abandoning idle chatter, he abstains from idle chatter, speaking at the right time, speaking what is factual, speaking what is beneficial, speaking on the Dhamma and the discipline, speaking words worth treasuring, timely, reasonable, and connected with the goal.

He abstains from injuring seeds and plants.

He takes only one meal a day, refraining from eating at night and outside the proper time.

He abstains from dancing, singing, music, and watching shows.

He abstains from wearing garlands, using perfumes, and beautifying himself with cosmetics.

He abstains from using high and luxurious beds.

He abstains from accepting gold and silver.

He abstains from accepting raw grain.

He abstains from accepting raw meat.

He abstains from accepting women and girls.

He abstains from accepting male and female slaves.

He abstains from accepting goats and sheep.

He abstains from accepting chickens and pigs.

He abstains from accepting elephants, cattle, horses, and mares.

He abstains from accepting fields and land.

He abstains from running messages and errands.

He abstains from buying and selling.

He abstains from false weights, false metals, and false measures.

He abstains from bribery, deception, and fraud.

He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

He is content with robes to protect his body and alms food to sustain his stomach. Wherever he goes, he sets out taking only these with him. Just as a bird, wherever it flies, carries its wings with it, so too he is content with robes to protect his body and alms food to sustain his stomach. Wherever he goes, he sets out taking only these with him.

Endowed with this noble aggregate of virtue, he experiences within himself a blameless happiness.

Seeing a form with the eye, he does not grasp at its signs and features. Since, if he left the eye faculty unguarded, evil, unwholesome states of longing and dejection might invade him, he practices guarding it, he protects the eye faculty, he undertakes the restraint of the eye faculty.

Hearing a sound with the ear...

Smelling an odor with the nose...

Tasting a flavor with the tongue...

Touching a tangible with the body...

Cognizing a mental phenomenon with the mind, he does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil, unwholesome states of longing and dejection might invade him, he practices guarding it, he protects the mind faculty, he undertakes the restraint of the mind faculty.

Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

He acts with clear knowing when going forward and returning; when looking ahead and looking away; when flexing and extending his limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

Endowed with this noble aggregate of virtue, this noble restraint of the faculties, and this noble mindfulness and clear knowing, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness on itself.

Abandoning longing for the world, with a mind free from longing...

He dwells with a mind free from covetousness, purifying his mind from covetousness;

having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, purifying his mind from ill will and hatred; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly knowing, purifying his mind from sloth and torpor; having abandoned restlessness and worry, he dwells unagitated, with an inwardly peaceful mind, purifying his mind from restlessness and worry;

having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome states, purifying his mind from doubt.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

Again with the subsiding of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration.

... the third jhāna ...

... the fourth jhāna.

Having seen a form with the eye, he does not become enamored with a pleasing form, nor does he become averse to a displeasing form, and he dwells with mindfulness of the body established, with an immeasurable mind.

He understands as it really is the liberation of mind and liberation by wisdom, where those evil unwholesome states cease without remainder.

Thus, free from favoring and opposing, whatever feeling he feels, whether pleasant, painful, or neither-painful-nor-pleasant, he does not delight in it, does not welcome it, and does not remain holding to it.

As he does not delight in, welcome, or remain holding to that feeling, the underlying tendency to attachment to feelings ceases.

With the cessation of attachment comes the cessation of clinging; with the cessation of clinging, the cessation of becoming; with the cessation of becoming, the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease.

Thus is the cessation of this whole mass of suffering.

Having heard a sound with the ear ...

... having smelled an odor with the nose ...

... having tasted a flavor with the tongue ...

... having felt a tangible object with the body ...

... having cognized a mental phenomenon with the mind, he does not become enamored with a pleasing phenomenon, nor does he become averse to a displeasing phenomenon, and he dwells with mindfulness of the body established, with an immeasurable mind.

He understands as it really is the liberation of mind and liberation by wisdom, where those evil unwholesome states cease without remainder.

As he does not delight in, welcome, or remain holding to that feeling, the underlying tendency to attachment to feelings ceases.

Thus is the cessation of this whole mass of suffering.

Disciples, you should remember this brief exposition on the liberation through the destruction of craving, and the disciple Kevaṭṭa's son, who is free from the great net of craving and the mass of craving.

Thus spoke the Blessed One.

The disciples were satisfied and delighted in the Blessed One's words.

The Discourse on the Destruction of the Great Craving is finished.