Other Translations: Deutsch , Lietuvių kalba , Srpski
From: ,
Saṁyutta Nikāya 12.23 Linked Discourses 12.23 Kindred Sayings 12.23
3. Dasabalavagga 3. The Ten Powers 3. The Ten Powers
Upanisasutta Vital Conditions Causal Association
Sāvatthiyaṁ viharati. At Sāvatthī. Near Sāvatthī … the Exalted One said:
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. “In him who knows, Monks, who sees do I say that the intoxicants are extinct, not in him who knows not, neither sees.
Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? For one who knows and sees what? And in what, Monks, in him who knows, in him who sees are the intoxicants extinct?
Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, ‘Such is form, such is the origin of form, such is the ending of form. Thus is material shape, thus is its uprising, thus its passing away.
iti vedanā …pe… Such is feeling … Thus is feeling,
iti saññā … Such is perception … thus is perception,
iti saṅkhārā … Such are choices … thus are activities,
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ thus is consciousness, thus is their uprising, thus their passing away.
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti. The ending of the defilements is for one who knows and sees this. Now in extinction, the knowledge about extinction:
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. that I say is causally associated, not the opposite.
Kā ca, bhikkhave, khaye ñāṇassa upanisā? And what is it? And what is that which is the cause of knowledge about extinction?
‘Vimuttī’tissa vacanīyaṁ. You should say: ‘Freedom.’ Liberation is the answer.
Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that freedom has a vital condition, it doesn’t lack a vital condition. I say that liberation is causally associated, not uncausally associated.
Kā ca, bhikkhave, vimuttiyā upanisā? And what is it? And what is that which is the cause of liberation?
‘Virāgo’tissa vacanīyaṁ. You should say: ‘Dispassion.’ Passionlessness is the answer.
Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that dispassion has a vital condition. I say that passionlessness is causally associated with liberation.
Kā ca, bhikkhave, virāgassa upanisā? And what is it? And what is that which is the cause of passionlessness?
‘Nibbidā’tissa vacanīyaṁ. You should say: ‘Disillusionment.’ Repulsion is the answer.
Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that disillusionment has a vital condition. I say that repulsion is causally associated with passionlessness.
Kā ca, bhikkhave, nibbidāya upanisā? And what is it? And what is that which is the cause of repulsion?
‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. You should say: ‘Truly knowing and seeing.’ The knowledge and the vision of things as they really are is the answer.
Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that truly knowing and seeing has a vital condition. I say that the knowledge-and-vision of things as they really are is causally associated with repulsion.
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? And what is it? And what is that which is the cause of the knowledge and insight of things as they really are?
‘Samādhī’tissa vacanīyaṁ. You should say: ‘Immersion.’ Concentration is the answer.
Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that immersion has a vital condition. I say that concentration is causally associated with the knowledge and vision of things as they really are.
Kā ca, bhikkhave, samādhissa upanisā? And what is it? And what is that which is the cause of concentration?
‘Sukhan’tissa vacanīyaṁ. You should say: ‘Bliss.’ Happiness is the answer.
Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that bliss has a vital condition. I say that happiness is causally associated with concentration.
Kā ca, bhikkhave, sukhassa upanisā? And what is it? And what is that which is the cause of happiness?
‘Passaddhī’tissa vacanīyaṁ. You should say: ‘Tranquility.’ Serenity is the answer.
Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that tranquility has a vital condition. I say that serenity is causally associated with happiness.
Kā ca, bhikkhave, passaddhiyā upanisā? And what is it? And what is the cause of serenity?
‘Pītī’tissa vacanīyaṁ. You should say: ‘Rapture.’ Rapture is the answer.
Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that rapture has a vital condition. I say that rapture is causally associated with serenity.
Kā ca, bhikkhave, pītiyā upanisā? And what is it? And what is the cause of rapture?
‘Pāmojjan’tissa vacanīyaṁ. You should say: ‘Joy.’ Joy is the answer.
Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that joy has a vital condition. I say that joy is causally associated with rapture.
Kā ca, bhikkhave, pāmojjassa upanisā? And what is it? And what is the cause of joy?
‘Saddhā’tissa vacanīyaṁ. You should say: ‘Faith.’ Faith is the answer.
Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that faith has a vital condition. I say that faith is causally associated with joy.
Kā ca, bhikkhave, saddhāya upanisā? And what is it? And what is the cause of faith?
‘Dukkhan’tissa vacanīyaṁ. You should say: ‘Suffering.’ Suffering is the answer.
Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that suffering has a vital condition. I say that suffering is causally associated with faith.
Kā ca, bhikkhave, dukkhassa upanisā? And what is it? And what is the cause of suffering?
‘Jātī’tissa vacanīyaṁ. You should say: ‘Rebirth.’ Birth is the answer.
Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that rebirth has a vital condition. I say that birth is causally associated with suffering.
Kā ca, bhikkhave, jātiyā upanisā? And what is it? And …
‘Bhavo’tissa vacanīyaṁ. You should say: ‘Continued existence.’ so also is becoming with birth.
Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that continued existence has a vital condition.
Kā ca, bhikkhave, bhavassa upanisā? And what is it?
‘Upādānan’tissa vacanīyaṁ. You should say: ‘Grasping.’ Grasping with becoming,
Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that grasping has a vital condition.
Kā ca, bhikkhave, upādānassa upanisā? And what is it?
‘Taṇhā’tissa vacanīyaṁ. You should say: ‘Craving.’ craving with grasping,
Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that craving has a vital condition.
Kā ca, bhikkhave, taṇhāya upanisā? And what is it?
‘Vedanā’tissa vacanīyaṁ …pe… You should say: ‘Feeling.’ … feeling with craving,
‘phasso’tissa vacanīyaṁ … You should say: ‘Contact.’ … contact with feeling,
‘saḷāyatanan’tissa vacanīyaṁ … You should say: ‘The six sense fields.’ … the sixfold sense-sphere with contact,
‘nāmarūpan’tissa vacanīyaṁ … You should say: ‘Name and form.’ … name-and-shape with the sixfold sense-sphere,
‘viññāṇan’tissa vacanīyaṁ … You should say: ‘Consciousness.’ … consciousness with name-and-shape,
‘saṅkhārā’tissa vacanīyaṁ. You should say: ‘Choices.’ … activities with consciousness,
Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. I say that choices have a vital condition, they don’t lack a vital condition.
Kā ca, bhikkhave, saṅkhārānaṁ upanisā? And what is the vital condition for choices?
‘Avijjā’tissa vacanīyaṁ. You should say: ‘Ignorance.’ ignorance with activities.
Iti kho, bhikkhave, avijjūpanisā saṅkhārā, So, mendicants: ignorance is the vital condition for choices. Now therefore, Monks, activities are in causal association with ignorance,
saṅkhārūpanisaṁ viññāṇaṁ, Choices are the vital condition for consciousness. consciousness is in causal association with activities,
viññāṇūpanisaṁ nāmarūpaṁ, Consciousness is the vital condition for name and form. name-and-shape with consciousness,
nāmarūpūpanisaṁ saḷāyatanaṁ, Name and form are the vital conditions for the six sense fields. the sixfold sense-sphere with name-and-shape,
saḷāyatanūpaniso phasso, The six sense fields are the vital conditions for contact. contact with the sixfold sense-sphere,
phassūpanisā vedanā, Contact is the vital condition for feeling. feeling with contact,
vedanūpanisā taṇhā, Feeling is the vital condition for craving. craving with feeling,
taṇhūpanisaṁ upādānaṁ, Craving is the vital condition for grasping. grasping with craving,
upādānūpaniso bhavo, Grasping is the vital condition for continued existence. becoming with grasping,
bhavūpanisā jāti, Continued existence is the vital condition for rebirth. birth with becoming,
jātūpanisaṁ dukkhaṁ, Rebirth is the vital condition for suffering. sorrow with birth,
dukkhūpanisā saddhā, Suffering is the vital condition for faith. faith with sorrow,
saddhūpanisaṁ pāmojjaṁ, Faith is the vital condition for joy. joy with faith,
pāmojjūpanisā pīti, Joy is the vital condition for rapture. rapture with joy,
pītūpanisā passaddhi, Rapture is the vital condition for tranquility. serenity with rapture,
passaddhūpanisaṁ sukhaṁ, Tranquility is the vital condition for bliss. happiness with serenity,
sukhūpaniso samādhi, Bliss is the vital condition for immersion. concentration with happiness,
samādhūpanisaṁ yathābhūtañāṇadassanaṁ, Immersion is the vital condition for truly knowing and seeing. the knowledge and vision into things as they really are with concentration,
yathābhūtañāṇadassanūpanisā nibbidā, Truly knowing and seeing is the vital condition for disillusionment. repulsion with the knowledge and vision into things as they really are,
nibbidūpaniso virāgo, Disillusionment is the vital condition for dispassion. passionlessness with repulsion,
virāgūpanisā vimutti, Dispassion is the vital condition for freedom. liberation with passionlessness,
vimuttūpanisaṁ khaye ñāṇaṁ. Freedom is the vital condition for the knowledge of ending. knowledge about extinction [of intoxicants] with liberation.
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. It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. Just as when, Monks, on some hilltop when rain is falling in thick drops, that water, coursing, according to the slope, fills the hillside clefts and chasms and gullies, these being filled up fill the tarns, these being filled up fill the lakes, these being filled up fill the little rivers, these being filled up fill the great rivers, and the great rivers being filled up fill the sea, the 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, ignorance is the vital condition for choices. … Freedom is the vital condition for the knowledge of ending.” even so, Monks, there is causal association of activities with ignorance, of consciousness with activities, of name-and-shape with consciousness, of the sixfold sense-sphere with name-and-shape, of contact with the sixfold sense-sphere, of feeling with contact, of craving with feeling, of grasping with craving, of [renewed] becoming with grasping, of birth with [renewed] becoming, of sorrow with birth, of faith with sorrow, of joy with faith, of rapture with joy, of serenity with rapture, of happiness with serenity, of concentration with happiness, of the knowledge and vision of things as they really are with concentration, of repulsion with the knowledge and vision of things as they really are, of passionlessness with repulsion, of liberation with passionlessness, of knowledge about extinction [of intoxicants] with liberation.”
Tatiyaṁ.