The Longer Discourse on the Ending of Craving

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: The opening of this sutta is similar to MN 22.“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.” Sāti attributes three teachings to the Buddha. First, that there is a “transmigration” (saṁsāra) from one life to another. Second, that the primary locus of transmigration is “consciousness” (viññāṇa). And thirdly, that the consciousness that transmigrates remains “this very same” (tadevidaṁ), not another (anaññaṁ); in other words, it retains its self-same identity through the process of rebirth. The Buddha did in fact teach the first two of these ideas, but not the third, as he will explain below. | The Bṛhadāraṇyaka Upaniṣad says that as death approaches, the senses and vital energies withdraw into the heart (hṛdaya), from the top of which the self departs. That same consciousness proceeds to a new body (4.4.2: savijñāno bhavati, savijñānamevānvavakrāmati). This core Upaniṣadic chapter on rebirth reflects Sāti’s wording as well as his meaning. Sāti asserts emphatic identity using doubled demonstrative pronouns conjoined with (e)va (tadevidaṁ), and identical constructions are found throughout the Bṛhadāraṇyaka chapter: sa vā ayam (4.4.5), sa vā eṣa (4.4.22, 4.4.24, 4.4.25); see also tameva (4.4.17). For anaññaṁ we find the inverse anya for the “other” body (4.4.3, 4.4.4). For the Pali verbs sandhāvati saṁsarati we have instead avakrāmati (4.4.1, 4.4.2). But the connection with saṁsarati is made in the Brahmanical tradition itself, for it says below, “That self is indeed divinity, made of consciousness” (sa vā ayamātmā brahma vijñānamayo; 4.4.5, see too 4.4.22), which the commentator Śaṅkara explains as “the transmigrating self” (saṁsaratyātmā).

Several mendicants heard about this. They went up to Sāti and said to him, “Is it really true, Reverend Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”

“Absolutely, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him, “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. In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.” If consciousness is dependent it is changeable and cannot be “that very same”. The Buddha spoke of consciousness as a process of phenomena evolving and flowing, ever changing like a stream.

But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.

When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Sāti that the teacher summons him.”

“Yes, sir,” that monk replied. He went to Sāti and said to him, “Reverend Sāti, the teacher summons you.”

“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Is it really true, Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”

“Absolutely, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

“Sāti, what is that consciousness?”

“Sir, he is the speaker, the knower who experiences the results of good and bad deeds in all the different realms.” See MN 2:8.8.

“Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness. This will be for your lasting harm and suffering.”

Then the Buddha said to the mendicants, “What do you think, mendicants? Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?” See MN 22:7.3.

“How could that be, sir? No, sir.” When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said, “Futile man, you will be known by your own harmful misconception. I’ll question the mendicants about this.”

Then the Buddha said to the mendicants, “Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and creates much wickedness?”

“No, sir. For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.”

“Good, good, mendicants! It’s good that you understand my teaching like this. For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be. But still this Sāti misrepresents me by his wrong grasp, harms himself, and creates much wickedness. This will be for his lasting harm and suffering.

Consciousness is reckoned according to the very same condition dependent upon which it arises. The Buddha’s use of duplicated pronouns with eva here echoes Sāti’s language, but to the opposite effect. Rather than emphasizing the self-sameness of transmigrating consciousness, the Buddha states with equal emphasis the dependence of consciousness on specific conditions, whatever they may be.Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness. Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness. Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness. Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. Consciousness that arises dependent on the body and touches is reckoned as body consciousness. Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.

It’s like fire, which is reckoned according to the very same condition dependent upon which it burns. A similar argument is made in the context of caste at MN 93:11.5.A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. A fire that burns dependent on husks is reckoned as a husk fire. A fire that burns dependent on rubbish is reckoned as a rubbish fire.

In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …

Mendicants, do you see that this has come to be?” “This has come to be” (bhūtamidaṁ) refers to dependently originated consciousness (implied by the neuter pronoun idaṁ). See SN 12.31:7.1.

“Yes, sir.”

“Do you see that it originated with that as fuel?”

“Yes, sir.”

“Do you see that when that fuel ceases, what has come to be is liable to cease?”

“Yes, sir.”

“Does doubt arise when you’re uncertain whether or not this has come to be?”

“Yes, sir.”

“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”

“Yes, sir.”

“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”

“Yes, sir.”

“Is doubt given up in someone who truly sees with right understanding that this has come to be?” This is the stream-enterer, who has seen dependent origination and given up doubt.

“Yes, sir.”

“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?”

“Yes, sir.”

“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?”

“Yes, sir.”

“Are you free of doubt as to whether this has come to be?”

“Yes, sir.”

“Are you free of doubt as to whether this has originated with that as fuel?”

“Yes, sir.”

“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”

“Yes, sir.”

“Have you truly seen clearly with right understanding that this has come to be?”

“Yes, sir.”

“Have you truly seen clearly with right understanding that this has originated with that as fuel?”

“Yes, sir.”

“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”

“Yes, sir.”

“Pure and bright as this view is, mendicants, if you cherish it, fancy 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?” An allusion to MN 22:13.1. The verbs here are used of children playing with sandcastles at SN 23.2:2.2.

“No, sir.”

“Pure and bright as this view is, mendicants, if you don’t cherish it, fancy 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?”

“Yes, sir.”

“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. As at MN 9:11.4.

What is the source, origin, birthplace, and inception of these four fuels? The word āhāra (“fuel”, “food”, “nutriment”) means literally “intake”, and is etymologically parallel to upādāna, “grasping”, “uptake”. Both terms have dual senses, on the one hand denoting fuel or sustenance, and on the other grasping and attachment. That is why here (as at MN 9:11.5), āhāra is created by craving, just like upādāna in the standard sequence (MN 38:17.8).Craving.

And what is the source of craving? Feeling.

And what is the source of feeling? Contact.

And what is the source of contact? The six sense fields.

And what is the source of the six sense fields? Name and form.

And what is the source of name and form? Consciousness.

And what is the source of consciousness? Choices.

And what is the source of choices? Ignorance.

So, ignorance is a condition for choices. Here begins the full presentation of the standard sequence of dependent origination in forward order. Formal definitions are found at SN 12.2. Here I briefly indicate the nature of the conditioned links. | Because we are ignorant of the four noble truths, we make morally potent choices by body, speech, and mind.Choices are a condition for consciousness. These choices are creative forces or energies in the mind that sustain the ongoing stream of sense consciousness from one life to the next.Consciousness is a condition for name and form. Consciousness functions in relation to a cluster of phenomena both mental—feeling, perception, intention, contact, and application of mind—and physical—the four elements. These form an organism that grows and evolves.Name and form are conditions for the six sense fields. The sentient organism of the body requires senses to feed it stimuli.The six sense fields are conditions for contact. Through these the sentient organism encounters the world outside and learns to make sense of it.Contact is a condition for feeling. It distinguishes experiences that are pleasant, unpleasant, and neutral.Feeling is a condition for craving. It reacts by wanting to have more pleasure and to escape pain.Craving is a condition for grasping. Grasping at pleasures, view, observances, and theories of self, one makes sense of the world so as to optimize the capacity of oneself to experience pleasure.Grasping is a condition for continued existence. This grasping binds one to time, to a continuity of existence in the realms of the senses or those of refined consciousness.Continued existence is a condition for rebirth. Shedding the body one takes up a new one in one of the realms of existence, perpetuating the cycle.Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Being born, it is inevitable that one will experience the pains of broken teeth, wrinkled skin, crooked back, and ultimately the failure of the body that we call death.That is how this entire mass of suffering originates.

‘Rebirth is a condition for old age and death.’ That’s what I said. The Buddha grills his students, reinforcing learning by making sure they understand each point.Is that how you see this or not?”

“That’s how we see it.”

“‘Continued existence is a condition for rebirth.’ …

‘Ignorance is a condition for choices.’ That’s what I said. Is that how you see this or not?”

“That’s how we see it.”

“Good, mendicants! So both you and I say this. When this exists, that is; due to the arising of this, that arises. That is: This is the abstract principle of dependent origination. It establishes that dependent origination is concerned, not with universal truisms such as “everything is connected” or “everything must have a cause”, but with establishing specific links between one thing and another. This is a form of necessary condition—without one thing, the other cannot be. But it is stronger than mere necessity, as each condition is a close and vital support for its descendant. This abstract principle is often called “specific conditionality” (idappaccayatā), but note that in the suttas idappaccayatā is a synonym of dependent origination as a whole.Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving 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. That is how this entire mass of suffering ceases.

‘When rebirth ceases, old age and death cease.’ That’s what I said. Is that how you see this or not?”

“That’s how we see it.”

‘When continued existence ceases, rebirth ceases.’ …

‘When ignorance ceases, choices cease.’ That’s what I said. Is that how you see this or not?”

“That’s how we see it.”

“Good, mendicants! So both you and I say this. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: When ignorance ceases, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving 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. That is how this entire mass of suffering ceases.

Knowing and seeing in this way, mendicants, would you turn back to the past, thinking, This passage unpacks certain aspects of ignorance. | Compare SN 12.20:5.1.‘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?’?” These are called “irrational thoughts” at MN 2:7.3.

“No, sir.”

“Knowing and seeing in this way, mendicants, would you turn forward to the future, thinking, Mahāsaṅgīti edition has the same verb paṭidhāv- here as above (“turn back to”). PTS and BJT have here ādhav- with paṭidhāv- as variant. At SN 12.20:5.3 all three editions have upadhāv-, with apadhāv- as variant in PTS. Whatever the correct reading might be, it is clear the intent is convey the opposite direction.‘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?’?”

“No, sir.”

“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking, ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?” Although the question is still in plural, the answer shifts to singular, perhaps by mistake because elsewhere this passage is always singular.

“No, sir.”

“Knowing and seeing in this way, would you say, ‘Our teacher is respected. We speak like this out of respect for our teacher’?” “Respect for our teacher” is satthā no garu; compare samaṇo no garu at AN 3.65:4.1.

“No, sir.”

“Knowing and seeing in this way, would you say, ‘Our ascetic says this. We speak like this because it is what he says’?” Readings here are problematic and not cleared up by the commentary. I follow BJT and MS, which have a similar sense. However, both PTS and BJT plausibly have the pronoun no (“our”), which I add though absent from MS.

“No, sir.”

“Knowing and seeing in this way, would you dedicate yourself to another teacher?”

“No, sir.”

“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?” In Buddhism, performance of rituals is not in itself forbidden; the main point is that they are not considered “essential” (sārato). Note that rituals were regarded as efficacious acts, and hence correspond to “choices” (saṅkhārā), a word that can also mean “rite”. | “Boisterous” (kotūhala) is literally “whence the hubbub?” This basic sense comes across clearly in the Arthaśāstra, which describes a spy’s spell for putting to sleep the men or dogs that guard a village, who are always listening out for sounds (14.3.21cd, 14.3.37ab). Vedic rituals, with their multiple reciters and arcane rites, took on a noisy and festive air.

“No, sir.”

“Aren’t you speaking only of what you have known and seen and realized for yourselves?”

“Yes, sir.”

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

Mendicants, when three things come together an embryo is conceived. This section illustrates dependent origination by way of the birth and physical and psychological development of a person from conception to adulthood. From passages such as DN 15:21.2, we know that conception occurs at the nexus of “consciousness” and “name and form” in dependent origination. Since it starts with this life only, the first two factors, ignorance and choices, are omitted here, but are implicitly covered in the preceding passage. | For the “conception” or more literally “descent” of the embryo, the Buddha uses the same term avakkanti that, as we have noted (MN 38:2.2), was preferred by Yajñavālkya in the same context.In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the virile spirit is not ready, the embryo is not conceived. According to MN 93:18.61 this was a doctrine of the brahmins, and it was evidently adopted in this sutta as a popular theory of conception. I discuss the role of the gandhabba in my notes there. | Utu (“the fertile phase of her menstrual cycle”) literally means “season”. As the earth needs rain, a womb is dry and infertile until it is moistened by blood, for the fortnight following which it is fertile and “in season”. Thus utu can be both menstruation, during which sex was taboo for the brahmins, as well as the fertile fortnight that follows, outside of which sex was also taboo (Snp 2.7:9.2). Atharvaveda 14.2.37a speaks of parents coming together “in season”. Bṛhadāraṇyaka Upaniṣad 6.4.6 expresses the same idea by saying the woman should be approached for sex when she has removed her soiled garments (since she may not change clothes while menstruating, 6.4.13).In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the virile spirit is not ready, the embryo is not conceived. But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready—an embryo is conceived.

The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. “At great risk” is mahatā saṁsayena. | A term of pregnancy of “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. | For “heavy burden” (garubhāra) see Bi Pc 61:1.5.When nine or ten months have passed, the mother gives birth at great risk to her heavy burden. When the infant is born she nourishes it with her own blood. For mother’s milk is regarded as blood in the training of the Noble One. The Buddha’s claim that this idea is distinct to him seems to be borne out, as I cannot locate it in non-Buddhist texts.

That boy grows up and his faculties mature. This shows that dependent origination does not happen all at once; it is a process of growth and maturation. A child, whose faculties are not developed, does not perpetuate the cycle because they have no formed moral intentions.He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows. A more extensive list of games is found at DN 1:1.14.2.

That boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. In dependent origination, this parallels contact through the senses giving rise to feelings.

Sounds known by the ear …

Smells known by the nose …

Tastes known by the tongue …

Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. In dependent origination, feeling gives rise to craving. | Parallel passages in the Saṁyutta (eg. SN 35.132:12.3) in parallels for this passage have adhimuccati (‘commits to, holds on to”) rather than sārajjati (“desires”).And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. This gives rise to relishing. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Now we rejoin the standard sequence of dependent origination.That is how this entire mass of suffering originates.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. This gives rise to relishing. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. Just as the sutta illustrated the abstract arising of suffering with the concrete example of a child growing up, it now illustrates the unraveling of dependent origination with the Gradual Training (see MN 27:11.1).He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. He reveals an entirely full and pure spiritual life.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect, ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ After 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.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.

They 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.

They give up divisive speech. 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, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

They 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.

They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music . They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In 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. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

When they see a sight with their eyes, they don’t get caught up in the features and details. If 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.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, they don’t get caught up in the features and details. If 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. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they 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.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving 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. Giving 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. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, 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. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption.

When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. This resumes the teaching on attachment to the senses (from MN 38:30.1), having shown what is required to let go such attachment. Here, one experiences the feelings through the senses, but without any attachment.And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Having 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. As a result, relishing of feelings ceases. When 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. That is how this entire mass of suffering ceases.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When 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. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Having 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. As a result, relishing of feelings ceases. When 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. That is how this entire mass of suffering ceases.

Mendicants, 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.” The mention of the “brief statement” at the end of a long discourse is puzzling. A similar exhortation to “memorize” a “brief” passage is found in only one other passage, where it is in reference to the short summary passage around which the sutta is based (MN 140:32.3). Compare the preceding sutta, MN 37, which revolves around a short passage for memorization that is fittingly described as “brief” throughout. That “brief” passage opens by saying “nothing is worth insisting on”, advice that is disregarded by Sāti who “insists” on his own view (MN 38:3.11). No “brief statement” is mentioned in the Chinese parallel (MA 201 at T i 769c28), which speaks instead of the shaking of the three-thousand-fold world system.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.