The Major Discourse on Destruction of Craving

        396. Thus have I heard:

        At one time the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. At that time there arose in Bhikkhu Sati, the son of a fisherman, a depraved view¹ thus: "As I understand the dhamma (the Teaching) as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)."

        Many bhikkhus heard that there arose in Bhikkhu Sati, the son of a fisherman, a depraved view thus: "As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)."

        Then those bhikkhus approached Bhikkhu Sati, the son of a fisherman, and asked: "Is it true, Avuso Sati, that there has arisen in you a depraved view thus: 'As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)'?"

        "Sirs, thus do I understand the dhamma as taught by the Bhagava: it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)."

        1. Bhikkhu Sati was a man of superficial learning, somewhat familiar with the Jatakas from which he learnt that the Buddha was Vessantara, or Mahosadha, or Maha Janaka etc., in his past existences, according to the summing up in each relevant birth story. Then a depraved view occurred to him: "Corporeality, sensation, perception and volitional activities cease with the passing away of a being. They do not run on to the next existence. But consciousness fares along from existence to existence." In Alagaddupama Sutta, Arittha deviated with all his learnedness; but here Sati of superficial learning grasped the wrong view of sassata ditthi (eternalism). He was known as Sati Kevattaputta, Sati the son of a fisherman, to distinguish him from other bhikkhus bearing the same name of Sati.

        Then those bhikkhus, desiring to dissuade Bhikkhu Sati from this depraved view, questioned him, pressed him for confirmation and asked him the reasons (for the view), saying: "Say not so, Avuso Sati; do not slander the Bhagava (by misrepresentation). Slandering the Bhagava (by misrepresentation) is not good. Certainly the Bhagava would not have spoken thus. Avuso Sati! In many ways the Bhagava has pointed out (lit., spoken of) the dependent arising of Consciousness, as: 'Without causal condition there is no arising of Consciousness'." Although those bhikkhus questioned him, pressed him for confirmation and asked him the reasons, Bhikkhu Sati, the son of a fisherman, stuck firmly to that depraved view which he had pondered on in an absolutely wrong way, and said: "Sirs, thus do I understand the dhamma as taught by the Bhagava: it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)."

        397. Those bhikkhus, unable to dissuade Bhikkhu Sati, the son of a fisherman, from this depraved view, approached the Bhagava, made obeisance to him and having sat down at a suitable place spoke thus to the Bhagava: "Venerable Sir! There has arisen in Bhikkhu Sati, the son of a fisherman, a depraved view thus: 'As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so).' Venerable Sir! We heard that there had arisen in Bhikkhu Sati, the son of a fisherman, a depraved view thus: 'As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so).' Then, Venerable Sir, we approached Bhikkhu Sati, the son of a fisherman, and asked him: 'Is it true, Avuso Sati, that there has arisen in you a depraved view thus: As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)?' On being thus asked, Venerable Sir, Bhikkhu Sati, the son of a fisherman, replied to us: 'Sirs, thus do I understand the dhamma as taught by the Bhagava: it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so).' Then we, Venerable Sir, desiring to dissuade Bhikkhu Sati, the son of a fisher man, from this depraved view, questioned him, pressed him for confirmation and asked him the reasons (for the view), saying: 'Say not so, Avuso Sati; do not slander the Bhagava (by misrepresentation). Slandering the Bhagava is not good. Certainly the Bhagava would not have spoken thus. Avuso Sati! In many ways the Bhagava has pointed out (lit., spoken of) the dependent arising of Conspicuousness: Without causal condition there is no arising of Consciousness.' Venerable Sir! Although we questioned him, pressed him for confirmation and asked him the reasons, Bhikkhu Sati, the son of a fisherman, stuck firmly to that depraved view which he had pondered on in an absolutely wrong way, and said: 'Sirs, thus do I under stand the dhamma as taught by the Bhagava: it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so).' Now that we are unable to dissuade Bhikkhu Sati, the son of a fisherman, from this depraved view, we are informing the Bhagava of this matter."

        398. Then the Bhagava said to a certain bhikkhu:

        "Come, bhikkhu! Inform Bhikkhu Sati, the son of a fisherman, at my instance thus: 'Avuso Sati! The Teacher summons you'." The bhikkhu said to the Bhagava: "Very well, Venerable Sir," and having approached Bhikkhu Sati, the son of a fisherman, informed him: "Avuso Sati! The Teacher summons you." Saying, "Very well, Avuso," to the bhikkhu, Bhikkhu Sati approached the Bhagava, made obeisance to him and sat in a suitable place. And the Bhagava said to Bhikkhu Sati, the son of a fisherman, who was thus sitting: "Is it true, Sati, that there has arisen in you a depraved view thus: 'As I understand the dhamma as taught by the Bhagava, it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)'?"

        "Venerable Sir! Thus do I understand the dhamma as taught by the Bhagava: it is the same Consciousness which migrates and runs on (from existence to existence) and there is no other besides it (that does so)."

        "Sati! What is that Consciousness (which you speak of)?"

        "Venerable Sir! It is that which speaks, which knows and experiences, and which undergoes in this or that existence the consequences of good or bad deeds."

        "You empty man (void of any chance for magga and phala)! To whom, do you know, have I ever expounded such teaching? You empty man (void of any chance for magga and phala)! Have I not in many ways pointed out (lit. spoken of) the dependent arising of Consciousness, as: 'Without causal condition there is no arising of Consciousness'? You empty man (void of any chance for magga and phala)! In spite of this teaching, you slander us by attributing to us your own wrong view. You have also ruined yourself (i.e., your own future) and have produced much demeritoriousness which will bring you, empty man, no good but sorrow for a long time to come"

        399. Then the Bhagava asked the bhikkhus:

        "Bhikkhus! What do you Think of this? Has this Bhikkhu Sati, the son of a fisherman, even a faint glow (of understanding) in this Doctrine and Discipline ?"

        "How could this be, Venerable Sir? This could not be."

        When this was said, Bhikkhu Sati, the son of a fisherman, sat silent, confused, with drooping shoulders and bent head, downcast and incapable of making an answer. Then the Bhagava, finding that Bhikkhu Sati, the son of a fisherman, was silent, confused, with drooping shoulders and bent head, downcast and incapable of making an answer, said to him: "Empty man! You shall be known by this depraved view. I shall now question the bhikkhus (about this wrong view)."

        Then the Bhagava asked the bhikkhus: "Bhikkhus! Do you too understand the Teaching that I have expounded, in the same way as understood by Bhikkhu Sati, the son of a fisherman, who slanders us by attributing to us his own wrong view, who has ruined himself and has produced much demeritoriousness?"

        "No, Venerable Sir; indeed the Bhagava has in many ways pointed out the dependent arising of Consciousness, as: 'Without causal condition there is no arising of Consciousness'."

        Bhikkhus! It is well and good that you have understood properly the dhamma that I have thus taught. Indeed, in many ways have I pointed out the dependent arising of Consciousness, as: 'Without causal condition there is no arising of Consciousness.' In spite of this teaching, this Bhikkhu Sati, the son of a fisherman, has slandered us by attributing to us his own wrong view, has ruined himself and has produced much demeritoriousness which will bring him, an empty man, no good but sorrow for a long time to come.

        400. Bhikkhus! Dependent on a certain cause, consciousness arises; and through that and that cause alone consciousness is called as such. Dependent on eye and visible object, consciousness arises; then it is simply called eye-consciousness. Dependent on ear and sound, consciousness arises; then it is simply called ear-consciousness. Dependent on nose and odour, consciousness arises; then it is simply called nose-consciousness. Dependent on tongue and taste, consciousness arises; then it is simply called tongue-consciousness. Dependent on body and tangible object, consciousness arises; then it is simply called body-consciousness. Dependent on bhavanga mind²and mind-object, consciousness arises; then it is simply called mind-consciousness.

        2. Bhavanga mind is the life-continuum stream of sub-consciousness without thought process, when there is no adverting of attention to anything, as in deep sleep or unconsciousness. When there is an impact on the bhavanga mind by attention adverting to a sense object or mind-object, thought process begins. The adverting of attention to a sense-object or mind-object, called avajjana, occurs at a sense-door. After its arising, sense-impression occurs.

        Bhikkhus! For example if a fire burns dependent on a certain cause, it is known by that cause. If a fire burns because of wood, it is called a wood-fire. If a fire burns because of (bamboo) splinters, it is called a (bamboo) splinter-fire. If a fire burns because of grass, it is called a grass-fire. If a fire burns because of cow dung, it is called a cow dung-fire. If a fire burns because of chaff, it is called a chaff-fire. If a fire burns because of rubbish, it is called a rubbish-fire.

        Bhikkhus! In the same manner, dependent on a certain cause, consciousness arises; and it is called by that cause. Dependent on eye and visible object, consciousness arises; then it is simply called eye-consciousness. Dependent on ear and sound, consciousness arises; then it is simply called ear-conscious ness. Dependent on nose and odour, consciousness arises; then it is simply called nose-consciousness. Dependent on tongue and taste, consciousness arises; then it is simply called tongue-consciousness. Dependent on body and tangible object, consciousness arises; then it is simply called body-consciousness. Dependent on mind and mind-object, consciousness arises; then it is simply called mind-consciousness.

        401. Bhikkhus! Do you see that there is this (mind-and-body, i.e., the complex of the five khandhas, the mental and physical aggregates)?

        Yes, Venerable Sir.

        Bhikkhus! Do you see that that (mind-and-body) arises from a cause?

        Yes, Venerable Sir.

        Bhikkhus! Do you see that this (mind-and-body) that exists has the inherent character of ceasing with the cessation (i.e., absence or non-occurrence) of that cause?

        Yes, Venerable Sir.

        Bhikkhus! Does uncertainty arise in him who has doubts as to whether there is or is not this (mind-and-body)?

        Bhikkhus! Does uncertainty arise in him who has doubts as to whether that (mind-and-body) arises or does not arise from a cause?

        Yes, it does, Venerable Sir.

        Bhikkhus! Does uncertainty arise in him who has doubts as to whether this (mind-and-body) that exists has or does not have the inherent character of ceasing with the cessation of that cause?

        Yes, it does, Venerable Sir.

        Bhikkhus! Does uncertainty disappear in him who sees with right understanding*, fundamentally and truly, that there is this (mind-and-body)? (* Right understanding: means understanding gained from vipassana insight.)

        Yes, it does, Venerable Sir.

        Bhikkhus! Does uncertainty disappear in him who sees with right understanding, fundamentally and truly, that that (mind-and-body) arises from a cause?

        Yes, it does, Venerable Sir.

        Bhikkhus! Does uncertainty disappear in him who sees with right understanding, fundamentally and truly, that this (mind-and-body) that exists has the inherent character of ceasing with the cessation of that cause?

        Yes, it does, Venerable Sir.

        Bhikkhus! Are you free from uncertainty, regarding this (mind-and-body), as to whether there is this (mind-and-body)?

        Yes, Venerable Sir.

        Bhikkhus! Are you free from uncertainty, regarding this (mind-and-body), as to whether that (mind-and-body) arises from a cause?

        Yes, Venerable Sir.

        Bhikkhus! Are you free from uncertainty, regarding this (mind-and-body), as to whether this (mind-and-body) that exists has the inherent character of ceasing with the cessation of that cause?

        Bhikkhus! Do you properly perceive with right understanding, fundamentally and truly, that there is this (mind-and-body)?

        Yes, we do, Venerable Sir.

        Bhikkhus! Do you properly perceive with right understanding, fundamentally and truly, that that (mind-and-body) arises from a cause?

        Yes, we do, Venerable Sir.

        Bhikkhus! Do you properly perceive with right understanding, fundamentally and truly, that this (mind-and-body) that exists has the inherent character of ceasing with the cessation of that cause?

        Yes, we do, Venerable Sir.

        Bhikkhus! If you cling to this vary pure and shining (lit., clean) perception (lit., view), take delight in it, treasure it and cherish it as one's own, would (it mean that) you understand the parable of the raft³ the dhamma that I taught for crossing over, not for retaining?

        3. See Para 240, Alagaddupama Sutta in this Mulapannasa Division.

        No indeed, Venerable Sir.

        Bhikkhus! If you do not cling to this very pure and shining perception, do not take delight in it, do not treasure it and do not cherish it as one's own, would (it mean that) you understand the parable of the raft, the dhamma that I taught for crossing over, not for retaining.

        Yes, Venerable Sir.

        402. Bhikkhus! There are these four kinds of nutriment for the maintenance of beings already in existence or for the assistance of beings coming into existence. And what are the four? They are (firstly) the bodily nutriment of gross or fine food, secondly, the nutriment of sense-contact, thirdly, the nutriment of volition and fourthly, the nutriment of consciousness.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of these four kinds of nutriment? These four kinds of nutriment have Craving as cause, Craving as origin, Craving as genesis and Craving as source. ⁴

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of this Craving? Craving has Sensation⁵ as cause, Sensation as origin, Sensation as genesis and Sensation as source.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of this Sensation? Sensation has Contact⁶ as cause, Contact as origin, Contact as genesis and Contact as source.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of this Contact? Contact has the six sense-bases as cause, the six sense-bases as origin, the six sense-bases as genesis and the six sense-bases as source.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of the six sense-bases? The six sense-bases have namarupa, mind-and-body,⁷as cause, namarupa as origin, namarupa as genesis and namarupa as source.

        4. From here the Theory of cause and Effect (paticcasamuppada) is set forth, not from the first link or the last link, but from a vital middle link, tracing the chain from the link of Craving back to the first link, Ignorance.

        5. Sensation: Vedana: also rendered 'feeling.'

        6. Contact means the coming together of the sense-base, the sense-object and Consciousness.

        7. mind-and-body: the complex of mental and physical phenomena - aggregates; namarupa is another term for the five khandhas.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of this namarupa, mind-and-body? Namarupa has Consciousness as cause, Consciousness as origin, Consciousness as genesis and Consciousness as source.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of this Consciousness? Consciousness has sankhara, volitional activity⁸, as cause, sankhara as origin, sankhara as genesis and sankhara, as source.

        Bhikkhus! What is the cause, what the origin, what the genesis and what the source of these sankhara, volitional activities? sankhara, volitional activities, have ignorance⁹ as cause, ignorance as origin, ignorance as genesis and ignorance as source.

        Bhikkhus!¹⁰ So it is that dependent on ignorance, volitional activities arise; dependent on volitional activity, Consciousness arises; dependent on Conscious ness, mind-and-body (namarupa) arises; dependent on namarupa, the six sense-bases arise; dependent on the six sense-bases, Contact arises; dependent on Contact, Sensation arises; dependent on Sensation, Craving arises; dependent on Craving, Clinging¹¹ arises; dependent on Clinging, bhava¹²(kamma actions, causing further existence) arises; dependent on bhava, rebirth arises; dependent on rebirth, there arise ageing, death, grief, lamentation, pain, distress and despair. In this way occurs the arising of this entire mass of dukkha.'¹³

        8. volitional activity: sankhara: is also rendered kamma formation. (Plural, sankhara,. volitional activities, or kamma formations.)

        9. ignorance: of the Four Ariya Truths.

        10. This last sub-paragraph of Para 402 sets forth the Theory of Cause and Effect (or Dependent Origination or Conditioned Genesis) as conditioned arising, or as cause and effect, from the first link to the last link of the chain, showing the successive causes of the arising of the five khandha aggregates.

        11. Clinging: upadana: strong steadfast attachment to sense-objects or to ideas and views. Sometimes rendered "Grasping."

        12. Bhava is of two kinds: upapatti bhava and kamma bhava. Upapatti Brava is the resultant rebirth-process in three states of existence, namely, existence in eleven sensual realms, existence in sixteen fine-materiality realms and existence in four non—corporeal realms. Bhava as the cause of jati, rebirth or coming into new existence, is kamma bhava, that is, the causal process of kamma or volitional activities (in deed, word and thought' and the mental phenomena associated therewith, which produce rebirth. Because of upadana, Clinging, actions (kamma) in deed, word and thought are performed, and these give rise to further existence. Kamma bhava as a term may be translated 'the kammic causal process to further existence'; and in the Pali text it is just indicated as Bhava.

        13. this entire mass of dukkha: the entire sum-total of suffering, pain, affliction, distress, imperfection, impermanence, emptiness, insubstantiality, insecurity, unsatisfactoriness, which are identified with the five Khandha aggregates. Any single one of these characteristics, by itself, is utterly inadequate as an equivalent term for dukkha.