Sāvatthiyaṁ viharati.
At Sāvatthi.
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.
“I declare the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |taints::outflows, discharges; (comm) mental defilements [āsavā]| for one who knows and sees, |bhikkhus,::::| not for one who does not know and does not see. And what|, bhikkhus,::::| does one know and see for the wearing away of the taints to occur? ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, such is the arising of feeling, such is the passing away of feeling; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |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; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ Thus, |bhikkhus,::::| for one who knows and sees in this way, the wearing away of the taints occurs.
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, khaye ñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṁ. Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṁ. Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṁ. Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṁ. Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
I declare the knowledge of wearing away with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of wearing away? ‘|Liberation::release, deliverance, freedom, emancipation [vimutti]|‘ should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? ‘|Fading of desire::dispassion, detachment [virāga]|’ should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? ‘|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|‘ should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? ‘|Knowledge and vision of things as they truly are::knowing and seeing reality, knowledge and vision into things as they truly are [yathābhūtañāṇadassana]|’ should be said. Indeed, bhikkhus, I declare knowledge and vision into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge and vision into things as they truly are? ‘|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|’ should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without.”
Kā ca, bhikkhave, samādhissa upanisā? ‘Sukhan’tissa vacanīyaṁ. Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṁ. Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṁ. Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojjan’tissa vacanīyaṁ. Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
And what, bhikkhus, is the proximate cause for collectedness? ‘|Ease::contentment, happiness, pleasant abiding [sukha]|‘ should be said. Indeed, bhikkhus, I declare ease to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for ease? ‘|Tranquility::peace, serenity, stillness [passaddhi]|’ should be said. Indeed, bhikkhus, I declare tranquility to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for tranquility? ‘|Uplifting joy::mental exhilaration or enthusiasm; intense joy that can range from a slight thrill to overwhelming rapture [pīti]|‘ should be said. Indeed, bhikkhus, I declare rapture to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for rapture? ‘|joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]|’ should be said. Indeed, bhikkhus, I declare joy to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for joy? ‘|Faith::confidence, conviction, devotion, trust [saddhā]|’ should be said. Indeed, bhikkhus, I declare faith to be with proximate cause, not without proximate cause.
Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṁ. Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṁ. Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṁ. Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādānan’tissa vacanīyaṁ. Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṁ. Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
And what, bhikkhus, is the proximate cause for faith? ‘|Suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|‘ should be said. Indeed, bhikkhus, I declare suffering to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for suffering? ‘|Birth::rebirth, conception, coming into existence [jāti]|’ should be said. Indeed, bhikkhus, I declare birth to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for birth? ‘|Continued existence::being, becoming [bhava]|‘ should be said. Indeed, bhikkhus, I declare continued existence to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for continued existence? ‘|Clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]|’ should be said. Indeed, bhikkhus, I declare clinging to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for clinging? ‘|Craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|’ should be said. Indeed, bhikkhus, I declare craving to be with proximate cause, not without proximate cause.
Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṁ …pe… ‘phasso’tissa vacanīyaṁ … ‘saḷāyatanan’tissa vacanīyaṁ … ‘nāmarūpan’tissa vacanīyaṁ … ‘viññāṇan’tissa vacanīyaṁ … ‘saṅkhārā’tissa vacanīyaṁ. Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṁ upanisā? ‘Avijjā’tissa vacanīyaṁ.
And what, bhikkhus, is the proximate cause for craving? ‘|Felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|‘ should be said... ‘|Contact::sense impingement, raw experience, touch [phassa]|’ should be said... ‘The |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|‘ should be said... ‘|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]|’ should be said... ‘|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]|‘ should be said... ‘|intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|’ should be said. Indeed, bhikkhus, I declare formations to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for formations? ‘|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|’ should be said.
Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇaṁ.
Thus, bhikkhus, ignorance is the proximate cause for intentional constructs, intentional constructs are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the six sense bases, the six sense bases are the proximate cause for contact, contact is the proximate cause for felt experience, felt experience is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for continued existence, continued existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for joy, joy is the proximate cause for uplifting joy, uplifting joy is the proximate cause for tranquility, tranquility is the proximate cause for ease, ease is the proximate cause for collectedness, collectedness is the proximate cause for knowledge and vision into things as they truly are, knowledge and vision into things as they truly are is the proximate cause for disenchantment, disenchantment is the proximate cause for fading of desire, fading of desire is the proximate cause for liberation, and liberation is the proximate cause for the knowledge of wearing away.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.
Just as, bhikkhus, 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.
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.
In the same way, bhikkhus, ignorance is the proximate cause for intentional constructs, intentional constructs are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the six sense bases, the six sense bases are the proximate cause for contact, contact is the proximate cause for felt experience, felt experience is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for continued existence, continued existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for joy, joy is the proximate cause for uplifting joy, uplifting joy is the proximate cause for tranquility, tranquility is the proximate cause for ease, ease is the proximate cause for collectedness, collectedness is the proximate cause for knowledge and vision into things as they truly are, knowledge and vision into things as they truly are is the proximate cause for disenchantment, disenchantment is the proximate cause for fading of desire, fading of desire is the proximate cause for liberation, and liberation is the proximate cause for the knowledge of wearing away.
At Sāvatthi.
“I declare the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |taints::outflows, discharges; (comm) mental defilements [āsavā]| for one who knows and sees, |bhikkhus,::::| not for one who does not know and does not see. And what|, bhikkhus,::::| does one know and see for the wearing away of the taints to occur? ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, such is the arising of feeling, such is the passing away of feeling; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |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; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ Thus, |bhikkhus,::::| for one who knows and sees in this way, the wearing away of the taints occurs.
I declare the knowledge of wearing away with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of wearing away? ‘|Liberation::release, deliverance, freedom, emancipation [vimutti]|‘ should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? ‘|Fading of desire::dispassion, detachment [virāga]|’ should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? ‘|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|‘ should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? ‘|Knowledge and vision of things as they truly are::knowing and seeing reality, knowledge and vision into things as they truly are [yathābhūtañāṇadassana]|’ should be said. Indeed, bhikkhus, I declare knowledge and vision into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge and vision into things as they truly are? ‘|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|’ should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without.”
And what, bhikkhus, is the proximate cause for collectedness? ‘|Ease::contentment, happiness, pleasant abiding [sukha]|‘ should be said. Indeed, bhikkhus, I declare ease to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for ease? ‘|Tranquility::peace, serenity, stillness [passaddhi]|’ should be said. Indeed, bhikkhus, I declare tranquility to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for tranquility? ‘|Uplifting joy::mental exhilaration or enthusiasm; intense joy that can range from a slight thrill to overwhelming rapture [pīti]|‘ should be said. Indeed, bhikkhus, I declare rapture to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for rapture? ‘|joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]|’ should be said. Indeed, bhikkhus, I declare joy to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for joy? ‘|Faith::confidence, conviction, devotion, trust [saddhā]|’ should be said. Indeed, bhikkhus, I declare faith to be with proximate cause, not without proximate cause.
And what, bhikkhus, is the proximate cause for faith? ‘|Suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|‘ should be said. Indeed, bhikkhus, I declare suffering to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for suffering? ‘|Birth::rebirth, conception, coming into existence [jāti]|’ should be said. Indeed, bhikkhus, I declare birth to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for birth? ‘|Continued existence::being, becoming [bhava]|‘ should be said. Indeed, bhikkhus, I declare continued existence to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for continued existence? ‘|Clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]|’ should be said. Indeed, bhikkhus, I declare clinging to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for clinging? ‘|Craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|’ should be said. Indeed, bhikkhus, I declare craving to be with proximate cause, not without proximate cause.
And what, bhikkhus, is the proximate cause for craving? ‘|Felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|‘ should be said... ‘|Contact::sense impingement, raw experience, touch [phassa]|’ should be said... ‘The |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|‘ should be said... ‘|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]|’ should be said... ‘|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]|‘ should be said... ‘|intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|’ should be said. Indeed, bhikkhus, I declare formations to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for formations? ‘|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|’ should be said.
Thus, bhikkhus, ignorance is the proximate cause for intentional constructs, intentional constructs are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the six sense bases, the six sense bases are the proximate cause for contact, contact is the proximate cause for felt experience, felt experience is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for continued existence, continued existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for joy, joy is the proximate cause for uplifting joy, uplifting joy is the proximate cause for tranquility, tranquility is the proximate cause for ease, ease is the proximate cause for collectedness, collectedness is the proximate cause for knowledge and vision into things as they truly are, knowledge and vision into things as they truly are is the proximate cause for disenchantment, disenchantment is the proximate cause for fading of desire, fading of desire is the proximate cause for liberation, and liberation is the proximate cause for the knowledge of wearing away.
Just as, bhikkhus, 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.
In the same way, bhikkhus, ignorance is the proximate cause for intentional constructs, intentional constructs are the proximate cause for consciousness, consciousness is the proximate cause for name-and-form, name-and-form is the proximate cause for the six sense bases, the six sense bases are the proximate cause for contact, contact is the proximate cause for felt experience, felt experience is the proximate cause for craving, craving is the proximate cause for clinging, clinging is the proximate cause for continued existence, continued existence is the proximate cause for birth, birth is the proximate cause for suffering, suffering is the proximate cause for faith, faith is the proximate cause for joy, joy is the proximate cause for uplifting joy, uplifting joy is the proximate cause for tranquility, tranquility is the proximate cause for ease, ease is the proximate cause for collectedness, collectedness is the proximate cause for knowledge and vision into things as they truly are, knowledge and vision into things as they truly are is the proximate cause for disenchantment, disenchantment is the proximate cause for fading of desire, fading of desire is the proximate cause for liberation, and liberation is the proximate cause for the knowledge of wearing away.
Sāvatthiyaṁ viharati.
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, khaye ñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṁ. Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṁ. Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṁ. Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṁ. Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
Kā ca, bhikkhave, samādhissa upanisā? ‘Sukhan’tissa vacanīyaṁ. Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṁ. Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṁ. Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojjan’tissa vacanīyaṁ. Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṁ. Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṁ. Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṁ. Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādānan’tissa vacanīyaṁ. Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṁ. Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṁ …pe… ‘phasso’tissa vacanīyaṁ … ‘saḷāyatanan’tissa vacanīyaṁ … ‘nāmarūpan’tissa vacanīyaṁ … ‘viññāṇan’tissa vacanīyaṁ … ‘saṅkhārā’tissa vacanīyaṁ. Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṁ upanisā? ‘Avijjā’tissa vacanīyaṁ.
Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇaṁ.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.