Supporting Conditions for Ignorance
“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.
“A first point of ignorance is not discerned such that one could say, ‘Before this, ignorance did not exist; then afterwards it came into being.’ And although this is said, nevertheless it can be discerned: ‘Ignorance has a supporting condition.’
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṁ. Pañcapāhaṁ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṁ nīvaraṇānaṁ? ‘Tīṇi duccaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ duccaritānaṁ? ‘Indriyaasaṁvaro’tissa vacanīyaṁ. Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyaasaṁvarassa? ‘Asatāsampajaññan’tissa vacanīyaṁ. Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asatāsampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṁ. Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiyan’tissa vacanīyaṁ. Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro assaddhiyassa? ‘Asaddhammassavanan’tissa vacanīyaṁ. Asaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asaddhammassavanassa? ‘Asappurisasaṁsevo’tissa vacanīyaṁ.
I say that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: ‘The five hindrances.’ I say that the five hindrances have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: ‘The three types of misconduct.’ I say that the three types of misconduct have a nutriment; they are not without nutriment. And what is the nutriment for the three types of misconduct? It should be said: ‘Lack of sense restraint.’ I say that lack of sense restraint has a nutriment; it is not without nutriment. And what is the nutriment for lack of sense restraint? It should be said: ‘Superficial comprehension.’ I say that superficial comprehension has a nutriment; it is not without nutriment. And what is the nutriment for superficial comprehension? It should be said: ‘Superficial attention.’ I say that superficial attention has a nutriment; it is not without nutriment. And what is the nutriment for superficial attention? It should be said: ‘Lack of faith.’ I say that lack of faith has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: ‘Not hearing the true Dhamma.’ I say that not hearing the good Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: ‘Association with the immature.’
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.
Thus, when association with the immature is fulfilled, it fulfills not hearing the good Dhamma. When not hearing the good Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills superficial attention. When superficial attention is fulfilled, it fulfills superficial comprehension. When superficial comprehension is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. Thus there is nutriment for this ignorance, and in this way, it comes to fulfillment.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
Just as when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain’s hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean. Thus there is nutriment for this great ocean, and in this way, it comes to fulfillment.
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.
Similarly, when association with the immature is fulfilled, it fulfills not hearing the good Dhamma. When not hearing the good Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills superficial attention. When superficial attention is fulfilled, it fulfills superficial comprehension. When superficial comprehension is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. Thus there is nutriment for this ignorance, and in this way, it comes to fulfillment.
Supporting Conditions for True Knowledge and Liberation
Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṁ. Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṁ bojjhaṅgānaṁ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ. Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? ‘Tīṇi sucaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ sucaritānaṁ? ‘Indriyasaṁvaro’tissa vacanīyaṁ. Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyasaṁvarassa? ‘Satisampajaññan’tissa vacanīyaṁ. Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṁ. Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhāya? ‘Saddhammassavanan’tissa vacanīyaṁ. Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṁsevo’tissa vacanīyaṁ.
I say that true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: ‘The seven factors of awakening.’ I say that the seven factors of awakening have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of awakening? It should be said: ‘The four establishments of mindfulness.’ I say that the four establishments of mindfulness have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: ‘The three types of good conduct.’ I say that the three types of good conduct have a nutriment; they are not without nutriment. And what is the nutriment for the three types of good conduct? It should be said: ‘Sense restraint.’ I say that sense restraint has a nutriment; it is not without nutriment. And what is the nutriment for sense restraint? It should be said: ‘Radical comprehension.’ I say that radical comprehension has a nutriment; it is not without nutriment. And what is the nutriment for radical comprehension? It should be said: ‘Radical attention.’ I say that radical attention has a nutriment; it is not without nutriment. And what is the nutriment for radical attention? It should be said: ‘Faith.’ I say that faith has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: ‘Hearing the good Dhamma.’ I say that hearing the good Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: ‘Association with persons of integrity.’
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.
Thus, when association with persons of integrity is fulfilled, it fulfills hearing the good Dhamma. When hearing the good Dhamma is fulfilled, it fulfills faith. When faith is fulfilled, it fulfills radical attention. When radical attention is fulfilled, it fulfills radical comprehension. When radical comprehension is fulfilled, it fulfills sense restraint. When sense restraint is fulfilled, it fulfills the three types of good conduct. When the three types of good conduct are fulfilled, they fulfill the four establishments of mindfulness. When the four establishments of mindfulness are fulfilled, they fulfill the seven factors of awakening. When the seven factors of awakening are fulfilled, they fulfill true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way, it comes to fulfillment.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
Just as when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain’s hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean. Thus there is nutriment for this great ocean, and in this way, it comes to fulfillment.
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.
Similarly, when association with persons of integrity is fulfilled, it fulfills hearing the good Dhamma. When hearing the good Dhamma is fulfilled, it fulfills faith. When faith is fulfilled, it fulfills radical attention. When radical attention is fulfilled, it fulfills radical comprehension. When radical comprehension is fulfilled, it fulfills sense restraint. When sense restraint is fulfilled, it fulfills the three types of good conduct. When the three types of good conduct are fulfilled, they fulfill the four establishments of mindfulness. When the four establishments of mindfulness are fulfilled, they fulfill the seven factors of awakening. When the seven factors of awakening are fulfilled, they fulfill true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way, it comes to fulfillment.”