10.
The Third Discourse on Volition
40.
He was dwelling at Sāvatthī, etc.
"Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness.
When there is an object, there is a support for consciousness.
When that consciousness is established and has grown, there is inclination.
When there is inclination, there is coming and going.
When there is coming and going, there is passing away and rebirth.
When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future.
Thus is the origin of this whole mass of suffering."
"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.
"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." The tenth.