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Saṁyutta Nikāya 12.38 Linked Discourses 12.38
4. Kaḷārakhattiyavagga 4. Kaḷāra the Aristocrat
Cetanāsutta Intention
Sāvatthiyaṁ viharati. At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. “Intend” (ceteti) and “plan” (pakappeti) play the role of “choices” (saṅkhāra), while “underlying tendencies” (anuseti) stand for “ignorance”. | This Sutta illustrates the threefold pattern (tivaṭṭa) into which dependent origination was later analyzed. The twelve factors are grouped under three headings: ignorance, craving, and grasping are “defilements” (kilesavaṭṭa); choices and continued existence are “deeds” (kammavaṭṭa); the remainder are “results” (vipākavaṭṭa). Within these groups we find different synonyms or related terms are used in particular contexts (see eg. SN 12.19). The least fitting in this scheme is bhava, which includes all three, but is counted under “deeds” here as it connects grasping with rebirth. We find this pattern expressed in different ways elsewhere in the suttas; for example, SN 46.26:2.2 says that due to practicing the awakening factors, craving is given up (kilesavaṭṭa), then deeds (kammavaṭṭa), then suffering (vipākavaṭṭa).
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. That is, it takes rebirth in a new life.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. When consciousness is established and grows, there is regeneration into a new state of existence in the future. It “grows” as the individual grows up and matures, leading to renewal of the cycle (see SN 12.64, SN 22.53, MN 38:28.1).
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. When there is regeneration into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. Underlying tendencies manifest as morally potent choices. But we usually don’t make such choices continually; they only occur from time to time. Much of the time there is no active volition, for example, when we are asleep. But so long as the tendencies are still there, one is not freed.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. When consciousness is established and grows, there is regeneration into a new state of existence in the future.
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. When there is regeneration into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti. When consciousness is not established and doesn’t grow, there’s no regeneration into a new state of existence in the future.
Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When there is no regeneration into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
Aṭṭhamaṁ.