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Samyutta Nikaya

# SN 12.64 Atthirāga Sutta (When Passion is Present) SN 12.64

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    [page 1]
    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.

    [page 2]
    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.

    [page 3]
    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,

    [page 4]
    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).

    [page 5]
    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.

    [page 6]
    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.

    [page 7]
    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.

    [page 8]
    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.

    [page 9]
    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!

    [page 10]
    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!

    [page 11]
    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

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