Saṁyutta Nikāya 12.23 3. Dasabalavagga Upanisasutta Sāvatthiyaṁ viharati.

The Group of Ten Powers, The Discourse on Supporting Conditions

Dwelling at Sāvatthī.

“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.

Disciples, I declare the destruction of the taints for one who knows and sees, not for one who does not know and does not see.

Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti?

And what does one know and see for the destruction of the taints to occur?

It is thus: This is form, this is the arising of form, this is the cessation of form; this is feeling, this is the arising of feeling, this is the cessation of feeling; this is perception, this is the arising of perception, this is the cessation of perception; these are formations, this is the arising of formations, this is the cessation of formations; this is consciousness, this is the arising of consciousness, this is the cessation of consciousness.

Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe…

Thus, for one who knows and sees in this way, the destruction of the taints occurs.

iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti.

And I declare that the knowing of destruction has supporting conditions, not without supporting conditions.

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?

And what is the supporting condition for the knowing of destruction?

‘Vimuttī’tissa vacanīyaṁ.

It should be said: Liberation.

Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that liberation has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, vimuttiyā upanisā?

And what is the supporting condition for liberation?

‘Virāgo’tissa vacanīyaṁ.

It should be said: Dispassion.

Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that dispassion has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, virāgassa upanisā?

And what is the supporting condition for dispassion?

‘Nibbidā’tissa vacanīyaṁ.

It should be said: Disenchantment.

Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that disenchantment has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, nibbidāya upanisā?

And what is the supporting condition for disenchantment?

‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ.

It should be said: Knowing and vision of things as they have come to be.

Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that knowing and vision of things as they have come to be has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?

And what is the supporting condition for knowing and vision of things as they have come to be?

‘Samādhī’tissa vacanīyaṁ.

It should be said: Concentration.

Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that concentration has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, samādhissa upanisā?

And what is the supporting condition for concentration?

‘Sukhan’tissa vacanīyaṁ.

It should be said: Happiness.

Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that happiness has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, sukhassa upanisā?

And what is the supporting condition for happiness?

‘Passaddhī’tissa vacanīyaṁ.

It should be said: Tranquility.

Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that tranquility has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, passaddhiyā upanisā?

And what is the supporting condition for tranquility?

‘Pītī’tissa vacanīyaṁ.

It should be said: Joy.

Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that joy has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, pītiyā upanisā?

And what is the supporting condition for joy?

‘Pāmojjan’tissa vacanīyaṁ.

It should be said: Pīti.

Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that pīti has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, pāmojjassa upanisā?

And what is the supporting condition for pīti?

‘Saddhā’tissa vacanīyaṁ.

It should be said: Faith.

Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that faith has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṁ.

It should be said: Suffering.

Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that suffering has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, dukkhassa upanisā?

And what is the supporting condition for suffering?

‘Jātī’tissa vacanīyaṁ.

It should be said: Birth.

Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that birth has supporting conditions, not without supporting conditions.

Kā ca, bhikkhave, jātiyā upanisā?

And what is the supporting condition for birth?

‘Bhavo’tissa vacanīyaṁ.

Becoming should be spoken of.

Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that becoming has a condition, not without a condition.

Kā ca, bhikkhave, bhavassa upanisā?

And what is the condition for becoming?

‘Upādānan’tissa vacanīyaṁ.

Clinging should be spoken of.

Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that clinging has a condition, not without a condition.

Kā ca, bhikkhave, upādānassa upanisā?

And what is the condition for clinging?

‘Taṇhā’tissa vacanīyaṁ.

Craving should be spoken of.

Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

I declare that craving has a condition, not without a condition.

Kā ca, bhikkhave, taṇhāya upanisā?

And what is the condition for craving?

‘Vedanā’tissa vacanīyaṁ …pe…

Feeling should be spoken of...

‘phasso’tissa vacanīyaṁ …

Contact should be spoken of...

‘saḷāyatanan’tissa vacanīyaṁ …

The six sense bases should be spoken of...

‘nāmarūpan’tissa vacanīyaṁ …

Name-and-form should be spoken of...

‘viññāṇan’tissa vacanīyaṁ …

Consciousness should be spoken of...

‘saṅkhārā’tissa vacanīyaṁ.

Formations should be spoken of.

Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise.

I declare that formations have a condition, not without a condition.

Kā ca, bhikkhave, saṅkhārānaṁ upanisā?

And what is the condition for formations?

‘Avijjā’tissa vacanīyaṁ.

Ignorance should be spoken of.

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.

Thus formations have ignorance as their condition, consciousness has formations as its condition, name-and-form has consciousness as its condition, the six sense bases have name-and-form as their condition, contact has the six sense bases as its condition, feeling has contact as its condition, craving has feeling as its condition, clinging has craving as its condition, becoming has clinging as its condition, birth has becoming as its condition, suffering has birth as its condition, faith has suffering as its condition, joy has faith as its condition, pīti has joy as its condition, tranquility has pīti as its condition, happiness has tranquility as its condition, concentration has happiness as its condition, knowing and vision of things as they have come to be has concentration as its condition, disenchantment has knowing and vision of things as they really have come to be as its condition, dispassion has disenchantment as its condition, liberation has dispassion as its condition, and knowing of destruction has liberation as its condition.

Just as when heavy rain falls on the upper mountains, the water flows down, filling the mountain clefts, gullies, and crevices.

Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti.

When the mountain clefts, gullies, and crevices are full, they fill the small ponds.

Kusobbhā paripūrā mahāsobbhe paripūrenti.

When the small ponds are full, they fill the large ponds.

Mahāsobbhā paripūrā kunnadiyo paripūrenti.

When the large ponds are full, they fill the small rivers.

Kunnadiyo paripūrā mahānadiyo paripūrenti.

When the small rivers are full, they fill the large rivers.

Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.

When the large rivers are full, they fill 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. Tatiyaṁ.

In the same way, formations have ignorance as their condition, consciousness has formations as its condition, name-and-form has consciousness as its condition, the six sense bases have name-and-form as their condition, contact has the six sense bases as its condition, feeling has contact as its condition, craving has feeling as its condition.

Clinging has craving as its condition, becoming has clinging as its condition, birth has becoming as its condition, suffering has birth as its condition. Faith has suffering as its condition, joy has faith as its condition, pīti has joy as its condition, tranquility has pīti as its condition, happiness has tranquility as its condition.

Concentration has happiness as its condition, knowing and vision of things as they have come to be has concentration as its condition, disenchantment has knowing and vision of things as they have come to be as its condition.

Dispassion has disenchantment as its condition, liberation has dispassion as its condition, and knowing of destruction has liberation as its condition.