Likening consciousness to a sunbeam entering through a window and becoming established on a wall or on the ground, the Buddha reveals how a future renewed existence comes to be through lust, delight, and craving.

SN 12.64 Atthirāga sutta - If There is Lust

Sāvatthiyaṁ viharati.

At Sāvatthi.

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

“There are these four |nutriments::fuels, nourishments, sustenance [āhārā]|, bhikkhus, for the |endurance::continuity, longevity [ṭhitiyā]| of beings that are existing and for the support of those seeking birth. What four? Edible food, whether coarse or fine; second, |contact::sense impingement, raw experience, touch [phassa]|; third, |mental intention::mental volition, mental will [manosañcetanā]|; and fourth, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|. These are the four nutriments for the endurance of beings that are existing and for the support of those seeking birth.

Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

If, bhikkhus, there is |lust::passion, infatuation, desire [rāga]| for the nutriment edible food, if there is |delight::pleasure, enjoyment, relish [nandi]|, if there is |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth, there is |an appearance of::a descent of; lit. going down [avakkanti]| |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|. Wherever there is an appearance of name and form, there is the growth of |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|. Wherever there is the growth of intentional constructs, there is the production of future renewed existence. Wherever there is the production of future renewed existence, there is future birth, aging, and death. Wherever there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

If, bhikkhus, there is lust for the nutriment contact, if there is delight, if there is craving … if there is lust for the nutriment mental intention … if there is lust for the nutriment consciousness, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth, there is an appearance of name and form. Wherever there is an appearance of name and form, there is the growth of intentional constructs. Wherever there is the growth of intentional constructs, there is the production of future renewed existence. Wherever there is the production of future renewed existence, there is future birth, aging, and death. Wherever there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ;

Suppose, bhikkhus, an artist or a painter, using dye or lac or turmeric or indigo or crimson, would create a feminine form or a masculine form, complete in all its parts, on a well-polished plank, or a wall, or a canvas.

evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

So too, bhikkhus, if there is lust for the nutriment edible food, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth, there is an appearance of name and form. Wherever there is an appearance of name and form, there is the growth of intentional constructs. Wherever there is the growth of intentional constructs, there is the production of future renewed existence. Wherever there is the production of future renewed existence, there is future birth, aging, and death. Wherever there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

If, bhikkhus, there is lust for the nutriment contact … for the nutriment mental intention … for the nutriment consciousness, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Wherever consciousness becomes established and comes to growth, there is an appearance of name and form. Wherever there is an appearance of name and form, there is the growth of intentional constructs. Wherever there is the growth of intentional constructs, there is the production of future renewed existence. Wherever there is the production of future renewed existence, there is future birth, aging, and death. Wherever there is future birth, aging, and death, I say that is accompanied by sorrow, anguish, and despair.

Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.

If, bhikkhus, there is no lust for the nutriment edible food, if there is no delight, if there is no craving, consciousness does not become established there and does not come to growth. Wherever consciousness does not become established and does not come to growth, there is no appearance of name and form. Wherever there is no appearance of name and form, there is no growth of intentional constructs. Wherever there is no growth of intentional constructs, there is no production of future renewed existence. Wherever there is no production of future renewed existence, there is no future birth, aging, and death. Wherever there is no future birth, aging, and death, I say that is without sorrow, without anguish, without despair.

Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.

If, bhikkhus, there is no lust for the nutriment contact … for the nutriment mental intention … for the nutriment consciousness, if there is no delight, if there is no craving, consciousness does not become established there and does not come to growth. Wherever consciousness does not become established and does not come to growth, there is no appearance of name and form. Wherever there is no appearance of name and form, there is no growth of intentional constructs. Wherever there is no growth of intentional constructs, there is no production of future renewed existence. Wherever there is no production of future renewed existence, there is no future birth, aging, and death. Wherever there is no future birth, aging, and death, I say that is without sorrow, without anguish, without despair.

Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?

Suppose, bhikkhus, there is a peaked house or a hall with a peaked roof, with windows on the north, the south, or the east. When the sun rises and a ray enters through a window, where would it |become established::land, settle [patiṭṭhita]|?”

“Pacchimāyaṁ, bhante, bhittiyan”ti.

“On the western wall, venerable sir.”

“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?

“If there were no western wall, bhikkhus, where would it become established?”

“Pathaviyaṁ, bhante”ti.

“On the ground, venerable sir.”

“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?

“If there were no ground, bhikkhus, where would it become established?”

“Āpasmiṁ, bhante”ti.

“On the water, venerable sir.”

“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?

“If there were no water, bhikkhus, where would it become established?”

“Appatiṭṭhitā, bhante”ti.

“It would |not become established::remain unestablished; lit. not stood back [appatiṭṭhita]|, venerable sir.”

“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….

“So too, bhikkhus, if there is no lust for the nutriment edible food, if there is no delight, if there is no craving …

Phasse ce, bhikkhave, āhāre … manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmī”ti.

If there is no lust for the nutriment contact … for the nutriment mental intention … for the nutriment consciousness, if there is no delight, if there is no craving, consciousness does not become established there and does not come to growth. Wherever consciousness does not become established and does not come to growth, there is no appearance of name and form. Wherever there is no appearance of name and form, there is no growth of intentional constructs. Wherever there is no growth of intentional constructs, there is no production of future renewed existence. Wherever there is no production of future renewed existence, there is no future birth, aging, and death. Wherever there is no future birth, aging, and death, I say that is without sorrow, without anguish, without despair.”