Saṁyutta Nikāya 12.38 4.

The Discourse on Intention

Kaḷārakhattiyavagga Cetanāsutta Sāvatthiyaṁ viharati.

He was dwelling at Sāvatthī.

“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.

Disciples, whatever one intends, whatever one plans, whatever lies latent within, becomes an object for the continuation of consciousness.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

When there is an object, there is an establishment of consciousness.

Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.

When consciousness is established and has come to growth, there is the production of renewed existence in the future.

Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

When there is the production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Thus is the arising of this whole mass of suffering.

No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.

But if one does not intend, if one does not plan, but still has latent tendencies, this becomes an object for the continuation of consciousness.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

When there is an object, there is an establishment of consciousness.

Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.

When consciousness is established and has come to growth, there is the production of renewed existence in the future.

Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

When there is the production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Thus is the arising of this whole mass of suffering.

Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.

But when one neither intends nor plans nor has latent tendencies, this does not become an object for the continuation of consciousness.

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.

When there is no object, there is no establishment of consciousness.

Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti.

When consciousness is not established and does not come to growth, there is no production of renewed existence in the future.

Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

When there is no production of renewed existence in the future, future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Aṭṭhamaṁ.

Thus is the cessation of this whole mass of suffering.