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SN 12.64 
Nidānavagga Saṁyutta 
(Group of Connected Discourses On Causation) 
 
Nidāna Saṁyutta 
(Connected Discourses On Causation) 
 
Mahā Vagga 
(The Great Section) 
 
Atthirāga Sutta 
“When Passion is Present” 
 
Translated by Bhikkhu Candana 
Copyright © Bhikkhu Candana 2024 
 
While living in Sāvatthī, The Blessed One addressed the Bhikkhus by saying: 
 
“Bhikkhus, there are these four types of nourishment that are necessary to maintain the health of 
sentient beings who are already alive, and for the assistance and support of those other beings, 
who are yet to be born. Now what are these four?  
 
“The nourishment of edible food that is consumed, whether solid or liquid, coarse or refined; 
secondly, there is the nourishment of contact; thirdly, there is the nourishment of intentional 
thinking; and fourthly, there is the nourishment of consciousness or sense awareness.  
“These are the four types of nourishment that are necessary to maintain the health of sentient 
beings who are already alive, and for the assistance and support of those other beings, who are 
yet to be born. 
 
a. 1. “When, Bhikkhus, passion is present towards edible food, as one is being nourished by it; 
when there is delighting in edible food, as one is being nourished by it; and if there is craving 
towards edible food, as one is being nourished by it, then as a result, consciousness (viññāna) 
will have a place for it to land and thus continue on developing, for it has already become 
anchored. 
 
2. “Now, when consciousness has a place for it to land and thus continues on growing, seeing 
that it has become established, then, as a result, name and form (nāmarūpa) gets pulled into a 
womb, and thus it too becomes established.

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3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, as a 
result, activating habitual drives (saṅkhārā) find a new home for them to grow, and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, then, as 
a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, decay 
and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most certainly 
death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to be 
experienced.  
 
b. 1. “Similarly, Bhikkhus, when passion is present towards contact, as one is being nourished by 
it; when there is delighting in contact, as one is being nourished by it; and if there is craving 
towards contact, as one is being nourished by it, then as a result, consciousness (viññāna) will 
have a place for it to land and thus continue on developing, for it has already become anchored. 
 
2. “Now, when consciousness has a place for it to land and thus continues on growing, seeing 
that it has become established, then, as a result, name and form (nāmarūpa) gets pulled into a 
womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, as a 
result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, then, as 
a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, decay 
and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most certainly 
death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to be 
experienced.  
 
c. 1. “Similarly, Bhikkhus, when passion is present towards intentional thinking, as one is being 
nourished by it; when there is delighting in wanting to engage in intentional thinking, as one is 
being nourished by it; and if there is craving towards intentional thinking, as one is being 
nourished by it, then as a result, consciousness (viññāna) will have a place for it to land, and thus 
continue on developing, for it has already become anchored.

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2. “Now, when consciousness has a place for it to land and thus continues on growing, seeing 
that it has become established, then, as a result, name and form (nāmarūpa) gets pulled into a 
womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, as a 
result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, then, as 
a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, decay 
and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most certainly 
death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to be 
experienced.  
 
d. 1. “And similarly, Bhikkhus, when passion is present towards sense awareness, as one is being 
nourished by it; when there is delighting in sense awareness, as one is being nourished by it; and 
if there is craving towards sense awareness, as one is being nourished by it, then as a result, 
consciousness (viññāna) will have a place for it to land, and thus continue on developing, for it 
has already become anchored. 
 
2. “Now, when consciousness has a place for it to land and thus continues on growing, seeing 
that it has become established, then, as a result, name and form (nāmarūpa) gets pulled into a 
womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, as a 
result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, then, as 
a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, decay 
and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most certainly 
death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to be 
experienced.  
 
“Imagine, Bhikkhus, there was an artist or a dyer, working with various paints and dyes, as he 
goes on painting on a smooth wall or a heavy canvas, using such colors as rusty red, vermillion,

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yellow or some indigo shade. He does this, while creating the figure of a man or a woman, with 
all their features and reliefs, down to the last detail.  
 
aa. 1. “Now, in just the same manner, Bhikkhus, if there happens to be any passion present 
towards edible food, as one is being nourished by it; if there is delighting in edible food, as one is 
being nourished by it; and if there is craving towards edible food, as one is being nourished by it, 
then, as a result, consciousness (viññāna) will have a place for it to land and thus continue on 
developing, for it has already become anchored. 
 
2. “Now, when consciousness has a place for it to land, and thus continues on growing, 
seeing that it has become established, then, as a result, name and form (nāmarūpa) gets 
pulled into a womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, 
as a result, activating habitual drives (saṅkhārā) find a new home for them to grow and 
continue being expressed. 
 
4.  “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, 
then, as a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, 
decay and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most 
certainly death, I declare, which bring with them much pain, anguish, and sorrow, 
inescapably to be experienced.  
 
 
bb. 1. “Similarly, Bhikkhus, when passion is present towards contact, as one is being 
nourished by it; if there is delighting in contact, as one is being nourished by it; and if there is 
craving towards contact, as one is being nourished by it, then, as a result, consciousness 
(viññāna) will have a place for it to land and thus continue on developing, for it has already 
become anchored. 
 
2. “Now, when consciousness has a place for it to land, and thus continues on growing, 
seeing that it has become established, then, as a result, name and form (nāmarūpa) gets pulled 
into a womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, 
as a result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, 
then, as a result, there begins the fabrication for future rebecoming (punabbhavā).

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5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, 
decay and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most 
certainly death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to 
be experienced.  
 
cc. 1. “Similarly, Bhikkhus, when passion is present towards intentional thinking, as one is 
being nourished by it; when there is delighting in wanting to engage in intentional thinking, as 
one is being nourished by it; and if there is craving towards intentional thinking, as one is being 
nourished by it, then, as a result, consciousness (viññāna) will have a place for it to land and thus 
continue on developing, for it has already become anchored. 
 
2. “Now, when consciousness has a place for it to land, and thus continues on growing, 
seeing that it has become established, then, as a result, name and form (nāmarūpa) gets pulled 
into a womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and becomes established, then, 
as a result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed. 
 
4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, 
then, as a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, 
decay and ageing, along with sickness and death that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most 
certainly death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to 
be experienced.  
 
dd. 1. “And similarly, Bhikkhus, when passion is present towards sense awareness, as one is 
being nourished by it; if there is delighting in sense awareness, as one is being nourished by it; 
and if there is craving towards sense awareness, as one is being nourished by it, then, as a result, 
consciousness (viññāna) will have a place for it to land and thus continue on developing, for it 
has already become anchored. 
 
2. “Now, when consciousness has a place for it to land and thus continues on growing, seeing 
that it has become established, then, as a result, name and form (nāmarūpa) gets pulled into a 
womb, and thus it too becomes established. 
 
3. “When name and form (nāmarūpa) is pulled into a womb and become established, then, as 
a result, activating habitual drives (saṅkhārā) find a new home for them to grow and continue 
being expressed.

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4. “When activating habitual drives (saṅkhārā) continue being expressed and thus grow, 
then, as a result, there begins the fabrication for future rebecoming (punabbhavā). 
 
5. “When there is the fabrication for future rebecoming, then, as a result, there is rebirth, 
decay and ageing, along with sickness and death, that are now inevitably to be faced. 
 
6. “And when there is rebirth, there is decay and ageing, along with sickness, and most 
certainly death, I declare, which bring with them much pain, anguish, and sorrow, inescapably to 
be experienced.  
 
e. 1. “However, Bhikkhus, when passion is missing towards edible food, as one is being 
nourished by it; if there is no delighting in consuming edible food, as one is being nourished by 
it; and if there is no craving towards edible food, as one is being nourished by it, then, as a result, 
consciousness (viññāna) will have no place for it to land, and thus it will not be able to continue 
on, for it has no possibility for developing. 
 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue on or 
develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and thus 
without getting any footing, it too will have no place to become established. 
 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus are 
unable to persist, then, as a result, there is no fabrication for a future rebecoming (punabbhavā). 
 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there is no 
more rebirth to take place, no decay and ageing, along with no more sickness and death to be 
faced anywhere, anymore! 
 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and most 
certainly no more death, I declare, then there is no more pain, no anguish, and no sorrow to be 
experienced anywhere, anymore!  
 
f. 1. “Similarly, Bhikkhus, when passion is missing towards contact, as one is being nourished by 
it; if there is no delighting in contact, as one is being nourished by it; and if there is no craving 
towards contact, as one is being nourished by it, then, as a result, consciousness (viññāna) will 
have no place for it to land, and thus it will not be able to continue on, for it has no possibility for 
developing. 
 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue on or 
develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and thus 
without getting any footing, it too will have no place to become established.

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3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus are 
unable to persist, then, as a result, there is no fabrication for a future rebecoming (punabbhavā). 
 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there is no 
more rebirth to take place, no decay and ageing, along with no more sickness and death to be 
faced anywhere, anymore! 
 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and most 
certainly no more death, I declare, then there is no more pain, no more anguish and sorrow to be 
experienced anywhere, anymore!  
 
g. 1. “Similarly, Bhikkhus, when passion is missing towards intentional thinking, as one is being 
nourished by it; when there is no delighting in intentional thinking, as one is being nourished by 
it; and if there is no craving towards intentional thinking, as one is being nourished by it, then, as 
a result, consciousness (viññāna) will have no place for it to land, and thus it will not be able to 
continue on, for it has no possibility for developing. 
 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue on or 
develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and thus 
without getting any footing, it too will have no place to become established. 
 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus are 
unable to persist, then, as a result, there is no fabrication for a future rebecoming (punabbhavā). 
 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there is no 
more rebirth to take place; no decay and ageing, along with no more sickness and death to be 
faced anywhere, anymore! 
 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and most 
certainly no more death, I declare, that there is no more pain, no more anguish and sorrow to be 
experienced anywhere, anymore!  
 
h. 1. “And similarly, Bhikkhus, when passion is missing towards sense awareness, as one is 
being nourished by it; when there is no delighting in sense awareness, as one is being nourished 
by it, and if there is no craving towards sense awareness, as one is being nourished by it, then as 
a result, consciousness (viññāna) will have no place for it to land, and thus it will not be able to 
continue on, for it has no possibility for developing.

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2. “Now, when consciousness has no place for it to land, and thus is unable to continue on or 
develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and thus 
without getting any footing, it too will have no place to become established. 
 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus are 
unable to persist, then, as a result, there is no fabrication for a future rebecoming (punabbhavā). 
 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there is no 
more rebirth to take place; no decay and ageing, along with no more sickness and death to be 
faced anywhere, anymore! 
 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and most 
certainly no more death, I declare, that there is no more pain, no more anguish and sorrow to be 
experienced anywhere, anymore!  
 
“Now, Bhikkhus, imagine there was a house or a pavilion with a peaked roof, one that has 
windows on its northern wall, its southern wall, and its eastern wall. Now, whenever the sun 
rises, and the beams of sunlight come through into the pavilion, where would you say the sun’s 
rays land and become established?” 
 
“On the western wall, Bhante.” 
“And if there was no western wall, where would the beams of light then land and be 
established?” 
“In that case, they would land and be established on the ground, Bhante.” 
 “And if there was no ground or earth, where would the beams of light then land and be 
established?” 
“In that case, they would land and be established in the water, Bhante.” 
“But what if there was no water? Where would the beams of light then land and be established?” 
“In that case, they would not be able land nor be established anywhere, Bhante.” 
 
ee. 1. “In just the same manner, Bhikkhus, when there is no passion left towards edible 
food, as one is being nourished by it; when there is no delighting in consuming edible food, as 
one is being nourished by it, and if there is no craving towards edible food, as one is being 
nourished by it, then, as a result, consciousness (viññāna) will have no place for it to land, and 
thus it will not be able to continue on, for it has no possibility for developing.

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2. “Now, when consciousness has no place for it to land, and thus is unable to continue 
on or develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and 
thus without getting any footing, it too will have no place to become established. 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus 
are unable to persist, then, as a result, there is no fabrication for a future rebecoming 
(punabbhavā). 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there 
is no more rebirth to take place; no decay and ageing, along with no more sickness and death to 
be faced anywhere, anymore! 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and 
most certainly no more death, I declare, that there is no more pain, no more anguish and sorrow 
to be experienced anywhere, anymore!  
 
ff. 1. “Similarly, Bhikkhus, when passion is missing towards contact, as one is being 
nourished by it; when there is no delighting in contact, as one is being nourished by it, and if 
there is no craving towards contact, as one is being nourished by it, then, as a result, 
consciousness (viññāna) will have no place for it to land, and thus it will not be able to continue 
on, for it has no possibility for developing. 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue 
on or develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and 
thus without getting any footing, it too will have no place to become established. 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus 
are unable to persist, then, as a result, there is no fabrication for a future rebecoming 
(punabbhavā). 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there 
is no more rebirth to take place; no decay and ageing, along with no more sickness and death to 
be faced anywhere, anymore! 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and 
most certainly no more death, I declare, that there is no more pain, no more anguish and sorrow 
to be experienced anywhere, anymore!

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gg. 1. “Similarly, Bhikkhus, when passion is missing towards intentional thinking, as one 
is being nourished by it; when there is no delighting in intentional thinking, as one is being 
nourished by it; and if there is no craving towards intentional thinking, as one is being nourished 
by it, then, as a result, consciousness (viññāna) will have no place for it to land, and thus it will 
not be able to continue on, for it has no possibility for developing. 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue 
on or develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and 
thus without getting any footing, it too will have no place to become established. 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus 
are unable to persist, then, as a result, there is no fabrication for a future rebecoming 
(punabbhavā). 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there 
is no more rebirth to take place; no decay and ageing, along with no more sickness and death to 
be faced anywhere, anymore! 
6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and 
most certainly no more death, I declare, that there is no more pain, no more anguish and sorrow 
to be experienced anywhere, anymore!  
 
hh. 1. “And similarly, Bhikkhus, when passion is missing towards sense awareness, as 
one is being nourished by it; if there is no delighting in sense awareness, as one is being 
nourished by it; and if there is no craving towards sense awareness, as one is being nourished by 
it, then, as a result, consciousness (viññāna) will have no place for it to land, and thus it will not 
be able to continue on, for it has no possibility for developing. 
2. “Now, when consciousness has no place for it to land, and thus is unable to continue 
on or develop, then, as a result, name and form (nāmarūpa) does not get pulled into a womb, and 
thus without getting any footing, it too will have no place to become established. 
3. “And when name and form (nāmarūpa) is no longer pulled into a womb nor becomes 
established, then, as a result, the activating habitual drives (saṅkhārā) will not find themselves a 
new home to grow in, nor to be expressed any further. 
4. “And when the activating habitual drives (saṅkhārā) are no longer expressed and thus 
are unable to persist, then, as a result, there is no fabrication for a future rebecoming 
(punabbhavā). 
5. “And when there is no more fabrication for future rebecoming, then, as a result, there 
is no more rebirth to take place; no decay and ageing, along with no more sickness and death to 
be faced anywhere, anymore!

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6. “And when there is no more rebirth, no decay and ageing, along with no sickness, and 
most certainly no more death, I declare, that there is no more pain, no more anguish and sorrow 
to be experienced anywhere, anymore!” 
 
Sādhu 
 
Sādhu 
 
Sādhu
