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Samyutta Nikaya

# SN 12.67 Naḷakalāpī Sutta (Bundles of Reeds) SN 12.67

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- Saṁyutta Nikāya - The Connected Discourses (SN 12.61-12.70) Nidānavagga S/Nidāna S/Mahā Vagga (Duration: 4:24:05)

## Text

    [page 1]
    SN 12.67
    Saṁyutta Nikāya
    The Connected Discourses

    Nidāna Saṁyutta
    Connected Discourses on Causation
    Mahā Vagga
    The Great Section

    Naḷakalāpī Sutta
    “Bundles of Reeds”

    Translated by Bhikkhu Candana
    Copyright © Bhikkhu Candana 2023
    On one occasion, the Venerable Sāriputta and the Venerable Mahākoṭṭhita were both
    staying at Varaṇasi’s Deer Park, in Isipatana.

    Then, when it was evening, the Venerable Mahākoṭṭhita came out from his seclusion and went to
    see the Venerable Sāriputta. After exchanging friendly greetings with the Venerable Sāriputta, he
    sat down at one side and asked:

    1. “Friend Sāriputta, is the process of getting old and dying something that is produced by
    oneself, or is it produced by another? Or is it produced by both oneself and another? Or is it
    simply produced randomly or by chance, without an author, neither produced by oneself nor by
    another?”

    “No, Friend Koṭṭhita, the process of getting old and dying is not something that is produced by
    oneself, nor produced by another, nor produced by both oneself and another, nor simply
    produced randomly or by chance, without an author; nor being neither produced by oneself nor
    by another. But rather, rebirth serves as the very condition for the process of both getting old and
    dying to manifest.”

    2. “In that case, friend Sāriputta, is birth something that is produced by oneself, or is it produced
    by another? Or is it produced by both oneself and another? Or is it simply produced randomly or
    by chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, birth is not something that is produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,

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    without an author; nor being produced neither by oneself nor by another. But rather, the desire
    for rebecoming serves as the very condition for the process of birth to manifest.”

    3. “How about the desire for rebecoming, friend Sāriputta, is it something that is produced by
    oneself, or is it produced by another? Or is it produced by both oneself and another? Or is it
    simply produced randomly or by chance, without an author, being neither produced by oneself
    nor by another?”

    “No, Friend Koṭṭhita, the desire for rebecoming is not something that is produced by oneself, nor
    produced by another, nor produced by both oneself and another, nor simply produced randomly
    or by chance, without an author; nor being produced neither by oneself nor by another. But
    rather, grabbing itself serves as the very condition for rebecoming to manifest.”

    4. “Well then, friend Sāriputta, is grabbing something that is produced by oneself, or is it
    produced by another? Or is it produced by both oneself and another? Or is it simply produced
    randomly or by chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, the grabbing is not something that is produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,
    without an author, nor being produced neither by oneself nor by another. But rather, craving
    itself serves as the very condition for grabbing to manifest.”

    5. “In that case, friend Sāriputta, is craving something that is produced by oneself, or is it
    produced by another? Or is it produced by both oneself and another? Or is it simply produced
    randomly or by chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, craving is not something that is produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,
    without an author, nor being produced neither by oneself nor by another. But rather, feeling itself
    serves as the very condition for craving to manifest.”

    6. “Friend Sāriputta, is feeling then something that is produced by oneself, or is it produced by
    another? Or is it produced by both oneself and another? Or is it simply produced randomly or by
    chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, feeling is not something that is produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,
    without an author, nor being produced neither by oneself nor by another. But rather, contact itself
    serves as the very condition for feeling to manifest.”

    7. “How about contact, Friend Sāriputta, is it then something that is produced by oneself, or is it
    produced by another? Or is it produced by both oneself and by another? Or is it simply produced
    randomly or by chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, contact is not something that is produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,

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    without an author, nor being produced neither by oneself nor by another. But rather, the six sense
    spheres themselves serve as the very condition for contact to manifest.”

    8. “Then, Friend Sāriputta, are the six sense spheres produced by oneself, or are they produced
    by another? Or are they produced by both oneself and another? Or are they simply produced
    randomly or by chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, the six sense spheres are not produced by oneself, nor produced by
    another, nor produced by both oneself and another, nor simply produced randomly or by chance,
    without an author, nor being produced neither by oneself nor by another. But rather, name and
    form (nāmarūpa) itself serves as the very condition for the six sense spheres to manifest.”

    9. “In that case, Friend Sāriputta, is name and form (nāmarūpa) produced by oneself, or is it
    produced by another? Or is it produced by both oneself and another? Or is it simply produced
    randomly or by chance, without an author, being produced neither by oneself nor by another?”

    “No, Friend Koṭṭhita, name and form (nāmarūpa) is not something that is produced by oneself,
    nor produced by another, nor produced by both oneself and another, nor simply produced
    randomly or by chance, without an author, nor being produced neither by oneself nor by another.
    But rather, consciousness itself serves as the very condition for name and form to manifest.”

    10. “And how, Friend Sāriputta, is consciousness produced? Is it by oneself, or is it produced by
    another? Or is it produced by both oneself and another? Or is it simply produced randomly or by
    chance, without an author, being neither produced by oneself nor by another?”

    “No, Friend Koṭṭhita, consciousness is not something that is produced by oneself, nor produced
    by another, nor produced by both oneself and another, nor simply produced randomly or by
    chance, without an author, nor being produced neither by oneself nor by another. But rather,
    name and form (nāmarūpa) itself serves as the very condition for consciousness to manifest.”

    “Just now, we heard and understood Friend Sāriputta to tell us:

    ‘No, Friend Koṭṭhita, name and form (nāmarūpa) is not something that is produced by oneself,
    nor produced by another, nor produced by both oneself and another, nor simply produced
    randomly or by chance, without an author, nor being produced neither by oneself nor by
    another. But rather, consciousness itself serves as the very condition for name and form
    (nāmarūpa) to manifest.’

    “But right after, we also heard and understood Friend Sāriputta to tell us:

    ‘No, Friend Koṭṭhita, consciousness is not something that is produced by oneself, nor produced
    by another, nor produced by both oneself and another, nor simply produced randomly or by
    chance, without an author, nor being produced neither by oneself nor by another. But rather,
    name and form (nāmarūpa) itself serves as the very condition for consciousness to manifest.’

    “How then, Friend Sāriputta, should the meaning of these two statements be understood?”

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    “In that case, Friend, I can offer you a simile, seeing that intelligent beings understand the
    meaning of what is being explained through analogies and similes.

    “Imagine there were two bundles of reeds, each tightly wrapped, where both bundles are
    standing upright, but while leaning on each other, for support.

    “In just the same way, Friend Koṭṭhita, when there is name and form (nāmarūpa), then
    consciousness manifests (due to the presence of its necessary condition). Similarly, when there is
    consciousness, then name and form manifests (due to the presence of its necessary condition).

    “Also, because of name and form (nāmarūpa) being present, then you have the very condition
    for the six sense spheres, as its result.

    “Further, because of the six sense spheres being present, then you have the very condition for
    contact, as its result.

    “Further, because of contact being present, then you have the very condition for feeling, as its
    result.

    “Further, because of feeling being present, then you have the very condition for craving, as its
    result.

    “Further, because of craving being present, then you have the very condition for grabbing, as its
    result.

    “Further, because of grabbing being present, then you have the very condition for the desire to
    rebecome, as its result.

    “Further, because of the desire for rebecoming being present, then you have the very condition
    for birth, as its result.

    “And, because of birth being present, then you have the very condition for getting old and dying,
    which bring along with them grieving, wailing, distress, torment, depression, and anguish.

    “This, therefore, is how the entire mass of suffering starts.

    “However, Friend, if any one of the two bundles of reeds were to be pulled away and thus
    removed, then the other of the two would simply collapse, no longer able to stand on its own!

    “And in just the same way, Friend, when name and form (nāmarūpa) comes to an end, then
    consciousness also comes to an end, ceasing for good (due to the absence of its necessary
    condition). Similarly, when consciousness comes to an end, then name and form (nāmarūpa)
    also comes to an end, ceasing for good (due to the absence of its necessary condition).

    “Also, because of name and form (nāmarūpa) coming to an end, then the six sense spheres also
    come to an end, as its result.

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    “Further, because of the six sense spheres coming to an end, then contact also comes to an end,
    as its result.

    “Further, because of contact coming to an end, then feeling also comes to an end, as its result.

    “Further, because of feeling coming to an end, then craving also comes to an end, as its result.

    “Further, because of craving coming to an end, then grabbing also comes to an end, as its result.

    “Further, because of grabbing coming to an end, then the desire for rebecoming also comes to an
    end, as its result.

    “Further, because of the desire for rebecoming coming to an end, then birth also comes to an end,
    as its result.

    “And, because of birth coming to an end, then getting old and dying also come to an end, which
    would have brought with them grieving, wailing, distress, torment, depression, and anguish, all
    of which come to an end, as a result.

    “This, therefore, is how the entire mass of suffering finally comes to an end.

    “It is superbly wonderful, Friend Sāriputta! It is simply amazing, how beautifully this has been
    explained by Friend Sāriputta!

    “Thus, with much delight, we fully concur with the Venerable Sāriputta’s statements on these
    thirty-six points.

    1. “In fact, Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, to gain freedom from getting old and dying, by
    ending that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who
    deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, to gain freedom from getting old and dying, for ending that ceaseless
    cycle of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to
    the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from getting old and dying,
    having ended that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who
    has attained Nibbāna, in this very birth.

    2. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from birth, by ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to be a
    speaker on the Dhamma.

    [page 6]
    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from birth, for ending that ceaseless cycle of misery,
    then, truly he is to be recognized as a Bhikkhu, who is practicing according to the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from birth, having ended
    that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has attained
    Nibbāna, in this very birth.

    3. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from the desire for
    rebecoming, by ending that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from the desire for rebecoming, for ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing
    according to the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from the desire for
    rebecoming, having ended that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who has attained Nibbāna, in this very birth.

    4. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from grabbing, by ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to be a
    speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from grabbing, for ending that ceaseless cycle of
    misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from grabbing, having
    ended that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has
    attained Nibbāna, in this very birth.

    5. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from craving, by ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to be a
    speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from craving, for ending that ceaseless cycle of

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    misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from craving, having ended
    that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has attained
    Nibbāna, in this very birth.

    6. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from feeling, by ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to be a
    speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from feeling, for ending that ceaseless cycle of
    misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from feeling, having ended
    that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has attained
    Nibbāna, in this very birth.

    7. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from contact, by ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to be a
    speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from contact, for ending that ceaseless cycle of
    misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from contact, having ended
    that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has attained
    Nibbāna, in this very birth.

    8. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from the six sense spheres, by
    ending that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who
    deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from the six sense spheres, for ending that ceaseless

    [page 8]
    cycle of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to
    the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from the six sense spheres,
    having ended that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who
    has attained Nibbāna, in this very birth.

    9. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from name and form
    (nāmarūpa), by ending that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from name and form (nāmarūpa), for ending that
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing
    according to the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from name and form
    (nāmarūpa), having ended that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who has attained Nibbāna, in this very birth.

    10. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from consciousness, by ending
    that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who deserves to
    be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from consciousness, for ending that ceaseless cycle
    of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from consciousness, having
    ended that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has
    attained Nibbāna, in this very birth.

    11. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from habitual drives
    (saṅkhārā), by ending that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from habitual drives (saṅkhārā), for ending that

    [page 9]
    ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who is practicing
    according to the Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from habitual drives
    (saṅkhārā), having ended that ceaseless cycle of misery, then, truly he is to be recognized as a
    Bhikkhu, who has attained Nibbāna, in this very birth.

    12. “Friend, if a Bhikkhu is teaching the Dhamma for the purpose of experiencing
    disenchantment, for becoming passionless, and to gain freedom from stupidity (avijjā), by
    ending that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who
    deserves to be a speaker on the Dhamma.

    “And if, Friend, a Bhikkhu is practicing for the purpose of experiencing disenchantment, for
    becoming passionless, and to gain freedom from stupidity, for ending that ceaseless cycle of
    misery, then, truly he is to be recognized as a Bhikkhu, who is practicing according to the
    Dhamma.

    “And if, Friend, a Bhikkhu is released from the tendency to grab, through experiencing
    disenchantment, by becoming passionless, and by realizing freedom from stupidity, having
    ended that ceaseless cycle of misery, then, truly he is to be recognized as a Bhikkhu, who has
    attained Nibbāna, in this very birth.”

    Sādhu

    Sādhu

    Sādhu

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