“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. sneho → sineho (bj, sya-all, km, pts1ed) Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. (…) → (evaṁ kho ānanda bhavo hotīti) (mr) " Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. Evaṁ kho, ānanda, bhavo hotī”ti. That’s how continued existence is defined.” "
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61 “cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; “The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. In the same way, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, when perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, that was an affliction for me.
Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is:
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. All the hard work that gets done depends on the earth and is grounded on the earth. Evamete balakaraṇīyā kammantā karīyanti. mn35
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. “Form, Rāhula, as well as feeling and perception and choices and consciousness.” Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a certain tree, setting his body straight, and establishing mindfulness in front of him. najja → ko nujja (sya-all, km)
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti. It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. kusobbhe → kussubbhe (bj, sya-all, km); kusubbhe (pts1ed, pts2ed) " Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti. In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” "
Seyyathāpi, bhikkhave, mahārukkho. Suppose there was a great tree. Tassa yāni ceva mūlāni …pe… And its roots going downwards and across all draw the sap upwards. …
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. In the same way, that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ; Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ. Suppose there were two bundles of reeds leaning up against each other. Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ; In the same way, name and form are conditions for consciousness.
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.” "
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. “The four grounds of consciousness should be seen as like the earth element. Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. Relishing and greed should be seen as like the water element. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ. Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.
Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. In the past I was also itched by consciousness just like now. Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ; If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. sn22.79 So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; Reflecting like this they don’t worry about past consciousness,
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick? catumahāpathe → cātummahāpathe (bj, sya-all, km); mahāpathe (pts1ed) Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro? In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness? Māyūpamañca viññāṇaṁ, and consciousness like a magic trick: desitādiccabandhunā. so taught the kinsman of the Sun.
‘Na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. ‘Parimuccati dukkhasmā’ti vadāmī”ti. They’re freed from suffering, I say.” "
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ; Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. mañjiṭṭhāya → mañjeṭṭhāya (bj, sya-all, km); mañjeṭṭhiyā (pts1ed) " evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti. In the same way, when an unlearned ordinary person creates a future life, all they create is form, feeling, perception, choices, and consciousness.
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. ‘The lord of the city’ is a term for consciousness. ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— ‘The central square’ is a term for the four primary elements:
