The Word of the Buddha The Path as a Chain of Causes
Eight discourses from the Aṅguttara, added in the 2025 edition. Read together, they show the path as a sequence of necessary causes: with one factor present, the next follows.
AN 5.21 Disrespect — awaiting translation. Irreverence interrupts the sequence from conduct to right concentration.
AN 8.81 Mindfulness and Situational Awareness — awaiting translation. Mindfulness is the condition for shame, sense restraint, virtue, and right concentration.
Supporting Conditions for Ignorance
“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.’
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.’
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.
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.
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
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.’
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.
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.
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.”
AN 10.62 Craving — awaiting translation. Craving traced back through its conditions.
“If these three things were not found in the world, the Tathāgata, the Arahant, the perfectly Awakened One would not arise in the world, nor would the Dhamma and Vinaya proclaimed by the Tathāgata shine in the world. What are the three? Birth, old age, and death. If these three things were not found in the world, the Tathāgata, the Arahant, the perfectly Awakened One would not arise in the world, nor would the Dhamma and Vinaya proclaimed by the Tathāgata shine in the world. But because these three things are found in the world, the Tathāgata, the Arahant, the perfectly Awakened One arises in the world, and the Dhamma and Vinaya proclaimed by the Tathāgata shines in the world.
Without giving up three things, one is incapable of giving up birth, old age, and death. What three? Not giving up passion, not giving up aversion, and not giving up delusion. Without giving up these three things, one is incapable of giving up birth, old age, and death.
Without giving up three things, one is incapable of giving up passion, aversion, and delusion. What three? Not giving up personal existence view, not giving up doubt, and not giving up clinging to rules and observances. Without giving up these three things, one is incapable of giving up passion, aversion, and delusion.
Without giving up three things, one is incapable of giving up personal existence view, doubt, and clinging to rules and observances. What three? Not giving up superficial attention, not giving up following a wrong path, and not giving up sluggishness of mind. Without giving up these three things, one is incapable of giving up personal existence view, doubt, and clinging to rules and observances.
Without giving up three things, one is incapable of giving up superficial attention, following a wrong path, and sluggishness of mind. What three? Not giving up forgetfulness, not giving up lack of clear awareness, and not giving up scattering of mind. Without giving up these three things, one is incapable of giving up superficial attention, following a wrong path, and sluggishness of mind.
Without giving up three things, one is incapable of giving up forgetfulness, lack of clear awareness, and scattering of mind. What three? Lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and not giving up a fault-finding attitude. Without giving up these three things, one is incapable of giving up forgetfulness, lack of clear awareness, and scattering of mind.
Without giving up three things, one is incapable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude. What three? Not giving up restlessness, not giving up lack of restraint, and not giving up unprincipled behavior. Without giving up these three things, one is incapable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude.
Without giving up three things, one is incapable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude. What three? Not giving up disbelief, not giving up uncharitableness, and not giving up idleness. Without giving up these three things, one is incapable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude.
Without giving up three things, one is incapable of giving up disbelief, uncharitableness, and idleness. What three? Not giving up disrespect, not giving up unruliness, and not giving up bad friendship. Without giving up these three things, one is incapable of giving up disbelief, uncharitableness, and idleness.
Without giving up three things, one is incapable of giving up disrespect, unruliness, and bad friendship. What three? Not giving up shamelessness, not giving up moral recklessness, and not giving up negligence. Without giving up these three things, one is incapable of giving up disrespect, unruliness, and bad friendship.
A shameless and morally reckless person is negligent. Being negligent, they are incapable of giving up disrespect, unruliness, and bad friendship. Being a bad friend, they are incapable of giving up disbelief, uncharitableness, and idleness. Being idle, they are incapable of giving up restlessness, lack of restraint, and unprincipled behavior. Being unprincipled, they are incapable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude. Having a fault-finding attitude, they are incapable of giving up forgetfulness, lack of clear awareness, and scattering of mind. Being of scattered mind, they are incapable of giving up superficial attention, following a wrong path, and sluggishness of mind. Having a sluggish mind, they are incapable of giving up personal existence view, doubt, and clinging to rules and observances. Having doubt, they are incapable of giving up passion, aversion, and delusion. Without giving up passion, aversion, and delusion, they are incapable of giving up birth, old age, and death.
By giving up three things, one is capable of giving up birth, old age, and death. What three? Giving up passion, giving up aversion, and giving up delusion. By giving up these three things, one is capable of giving up birth, old age, and death.
By giving up three things, one is capable of giving up passion, aversion, and delusion. What three? Giving up personal existence view, giving up doubt, and giving up clinging to rules and observances. By giving up these three things, one is capable of giving up passion, aversion, and delusion.
By giving up three things, one is capable of giving up personal existence view, doubt, and clinging to rules and observances. What three? Giving up superficial attention, giving up following a wrong path, and giving up sluggishness of mind. By giving up these three things, one is capable of giving up personal existence view, doubt, and clinging to rules and observances.
By giving up three things, one is capable of giving up superficial attention, following a wrong path, and sluggishness of mind. What three? Giving up forgetfulness, giving up lack of clear awareness, and giving up scattering of mind. By giving up these three things, one is capable of giving up superficial attention, following a wrong path, and sluggishness of mind.
By giving up three things, one is capable of giving up forgetfulness, lack of clear awareness, and scattering of mind. What three? Giving up lack of desire to see the Noble Ones, giving up lack of desire to hear the Noble Dhamma, and giving up a fault-finding attitude. By giving up these three things, one is capable of giving up forgetfulness, lack of clear awareness, and scattering of mind.
By giving up three things, one is capable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude. What three? Giving up restlessness, giving up lack of restraint, and giving up unprincipled behavior. By giving up these three things, one is capable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude.
By giving up three things, one is capable of giving up restlessness, lack of restraint, and unprincipled behavior. What three? Giving up disbelief, giving up uncharitableness, and giving up idleness. By giving up these three things, one is capable of giving up restlessness, lack of restraint, and unprincipled behavior.
By giving up three things, one is capable of giving up disbelief, uncharitableness, and idleness. What three? Giving up disrespect, giving up unruliness, and giving up bad friendship. By giving up these three things, one is capable of giving up disbelief, uncharitableness, and idleness.
By giving up three things, one is capable of giving up disrespect, unruliness, and bad friendship. What three? Giving up shamelessness, giving up moral recklessness, and giving up negligence. By giving up these three things, one is capable of giving up disrespect, unruliness, and bad friendship.
A person with a sense of right and wrong and concern is diligent. Being diligent, they are capable of giving up disrespect, unruliness, and bad friendship. Having good friends, they are capable of giving up disbelief, uncharitableness, and idleness. Being energetic, they are capable of giving up restlessness, lack of restraint, and unprincipled behavior. Being virtuous, they are capable of giving up lack of desire to see the Noble Ones, lack of desire to hear the Noble Dhamma, and a fault-finding attitude. When the attitude of fault-finding is given up, they are capable of giving up forgetfulness, lack of clear awareness, and scattering of mind. With a settled mind, they are capable of giving up superficial attention, following a wrong path, and sluggishness of mind. With an uplifted mind, they are capable of giving up personal existence view, doubt, and clinging to rules and observances. Being without doubt, they are capable of giving up passion, aversion, and delusion. By giving up passion, aversion, and delusion, they are capable of giving up birth, old age, and death.”
“Bhikkhus, approaching wrongness leads to failure, not success. How does this happen? For one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong collectedness arises; for one with wrong collectedness, wrong knowledge arises; for one with wrong knowledge, false liberation arises. Thus, bhikkhus, approaching wrongness leads to failure, not success.
Conversely, bhikkhus, approaching rightness leads to success, not failure. How does this happen? For one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness arises; for one with right collectedness, right knowledge arises; for one with right knowledge, true liberation arises. Thus, bhikkhus, approaching rightness leads to success, not failure.”
Lacking Proximate Cause
“1. For an unprincipled person, bhikkhus, for one deficient in virtuous conduct, non-regret lacks its proximate cause.
2.) When there is no non-regret, for one without non-regret, joy lacks its proximate cause.
3.) When there is no joy, for one without joy, uplifting joy lacks its proximate cause.
4.) When there is no uplifting joy, for one without uplifting joy, tranquility lacks its proximate cause.
5.) When there is no tranquility, for one without tranquility, ease lacks its proximate cause.
6.) When there is no ease, for one without ease, right collectedness lacks its proximate cause.
7.) When there is no right collectedness, for one without right collectedness, knowledge and vision of things as they truly are lacks its proximate cause.
8.) When there is no knowledge and vision into things as they truly are, for one without the knowledge and vision into things as they truly are, disenchantment lacks its proximate cause.
9.) Where there is no disenchantment, for one without disenchantment, fading of desire lacks its proximate cause.
10.) When there is no fading of desire, for one without fading of desire, 11. knowledge and vision of liberation lacks its proximate cause.
Suppose, bhikkhus, there is a tree without branches and leaves. Then its shoots do not grow to fullness; also its bark, sapwood, and heartwood do not grow to fullness.
So too, bhikkhus, for an unprincipled person, for one deficient in virtuous conduct, non-regret lacks its proximate cause. When there is no non-regret, for one without non-regret, joy lacks its proximate cause. When there is no joy, for one without joy, uplifting joy lacks its proximate cause. When there is no uplifting joy, for one without uplifting joy, tranquility lacks its proximate cause. When there is no tranquility, for one without tranquility, ease lacks its proximate cause. When there is no ease, for one without ease, right collectedness lacks its proximate cause. When there is no right collectedness, for one without right collectedness, knowledge and vision into things as they truly are lacks its proximate cause. When there is no knowledge and vision into things as they truly are, for one without the knowledge and vision into things as they truly are, disenchantment lacks its proximate cause. When there is no disenchantment, for one without disenchantment, fading of desire lacks its proximate cause. When there is no fading of desire, for one without fading of desire, knowledge and vision of liberation lacks its proximate cause.
With Proximate Cause
1.) For a virtuous person, bhikkhus, who is accomplished in virtuous conduct, non-regret has its proximate cause.
2.) When there is non-regret, for one accomplished in non-regret, joy has its proximate cause.
3.) When there is joy, for one accomplished in joy, uplifting joy has its proximate cause.
4.) When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause.
5.) When there is tranquility, for one accomplished in tranquility, ease has its proximate cause.
6.) When there is ease, for one accomplished in ease, right collectedness has its proximate cause.
7.) When there is right collectedness, for one accomplished in right collectedness, knowledge and vision into things as they truly are has its proximate cause.
8.) When there is knowledge and vision into things as they truly are, for one accomplished in the knowledge and vision into things as they truly are, disenchantment has its proximate cause.
9.) When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause.
10.) When there is fading of desire, for one accomplished in fading of desire, 11. knowledge and vision of liberation has its proximate cause.
Suppose, bhikkhus, there is a tree abundant in branches and leaves. Then its shoots grow to fullness; also its bark, sapwood, and heartwood grow to fullness.
So too, bhikkhus, for a virtuous person, for one accomplished in virtuous conduct, non-regret has its proximate cause. When there is non-regret, for one accomplished in non-regret, joy has its proximate cause. When there is joy, for one accomplished in joy, uplifting joy has its proximate cause. When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause. When there is tranquility, for one accomplished in tranquility, ease has its proximate cause. When there is ease, for one accomplished in ease, right collectedness has its proximate cause. When there is right collectedness, for one accomplished in right collectedness, knowledge and vision into things as they truly are has its proximate cause. When there is knowledge and vision into things as they truly are, for one accomplished in the knowledge and vision into things as they truly are, disenchantment has its proximate cause. When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause. When there is fading of desire, for one accomplished in fading of desire, knowledge and vision of liberation has its proximate cause.”
“For one who is virtuous, accomplished in ethical conduct, bhikkhus — there is no need for a [deliberate] intention: ‘May non-regret arise in me.’ It is the natural law, bhikkhus, that non-regret arises in one who is virtuous, accomplished in ethical conduct.
For one who is free of regret, bhikkhus — there is no need for a deliberate intention: ‘May joy arise in me.’ It is the natural law, bhikkhus, that joy arises in one free of regret.
For one who is joyful, bhikkhus — there is no need for a deliberate intention: ‘May uplifting joy arise in me.’ It is the natural law, bhikkhus, that uplifting joy arises in one who is joyful.
For one whose mind is filled with uplifting joy, bhikkhus — there is no need for a deliberate intention: ‘May my body become tranquil.’ It is the natural law, bhikkhus, that the body becomes tranquil for one whose mind is filled with uplifting joy.
For one whose body is tranquil, bhikkhus — there is no need for a deliberate intention: ‘May I experience ease.’ It is the natural law, bhikkhus, that one whose body is tranquil experiences ease.
For one at ease, bhikkhus — there is no need for a deliberate intention: ‘May my mind become collected.’ It is the natural law, bhikkhus, that the mind becomes collected for one at ease.
For one who is collected, bhikkhus — there is no need for a deliberate intention: ‘May I understand and see things as they truly are.’ It is the natural law, bhikkhus, that one who is collected understands and sees things as they truly are.
For one who understands and sees things as they truly are, bhikkhus — there is no need for a deliberate intention: ‘May I become disenchanted and dispassionate.’ It is the natural law, bhikkhus, that one who understands and sees things as they truly are becomes disenchanted and dispassionate.
For one who is disenchanted and dispassionate, bhikkhus — there is no need for a deliberate intention: ‘May I realize the knowledge and vision of liberation.’ It is the natural law, bhikkhus, that one who is disenchanted and dispassionate realizes knowledge and vision of liberation.
Thus, bhikkhus, disenchantment and dispassion have knowledge and vision of liberation as their purpose and benefit. Knowledge and vision of things as they truly are has disenchantment and dispassion as its purpose and benefit. Collectedness has knowledge and vision into things as they truly are as its purpose and benefit. Ease has collectedness as its purpose and benefit. Tranquility has ease as its purpose and benefit. Uplifting joy has tranquility as its purpose and benefit. Joy has uplifting joy as its purpose and benefit. Non-regret has joy as its purpose and benefit. Wholesome ethical conduct has non-regret as its purpose and benefit. Thus, bhikkhus, qualities overflow into qualities, qualities fulfill qualities — for the sake of going from the near shore to the far shore.”
Last updated on October 20, 2026