So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca:

“Sir, Pūraṇa Kassapa says this: “pūraṇo, bhante, kassapo evamāha: ‘There is no cause or reason for not knowing and not seeing. ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Not knowing and not seeing have no cause or reason. Ahetu, appaccayo aññāṇaṁ adassanaṁ hoti. There is no cause or reason for knowing and seeing. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Knowing and seeing have no cause or reason.’ Ahetu, appaccayo ñāṇaṁ dassanaṁ hotī’ti. What does the Buddha say about this?” Idha bhagavā kimāhā”ti?

“Prince, there are causes and reasons for not knowing and not seeing. “Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Not knowing and not seeing have causes and reasons. Sahetu, sappaccayo aññāṇaṁ adassanaṁ hoti. There are causes and reasons for knowing and seeing. Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Knowing and seeing have causes and reasons.” Sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.

“But sir, what is the cause and reason for not knowing and not seeing? “Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? How do not knowing and not seeing have causes and reasons?” Kathaṁ sahetu, sappaccayo aññāṇaṁ adassanaṁ hotī”ti?

“There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. “Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati—This is a cause and reason for not knowing and not seeing. ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. And this is how not knowing and not seeing have causes and reasons. Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hoti.

Furthermore, there’s a time when the heart is overcome and mired in ill will … Puna caparaṁ, rājakumāra, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… dullness and drowsiness … thinamiddhapariyuṭṭhitena …pe… restlessness and remorse … uddhaccakukkuccapariyuṭṭhitena …pe… doubt, without truly knowing and seeing the escape from doubt that has arisen. vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati—This is a cause and reason for not knowing and not seeing. ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. And this is how not knowing and not seeing have causes and reasons.” Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hotī”ti.

“Sir, what is the name of this exposition of the teaching?” “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?

“These are called the ‘hindrances’, prince.” “Nīvaraṇā nāmete, rājakumārā”ti.

“Indeed, Blessed One, these are hindrances! “Taggha, bhagavā, nīvaraṇā; Indeed, Holy One, these are hindrances! taggha, sugata, nīvaraṇā. Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances. Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṁ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?

But sir, what is the cause and reason for knowing and seeing? Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? How do knowing and seeing have causes and reasons?” Kathaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti?

“It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. “Idha, rājakumāra, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. They truly know and see with a mind that has developed the awakening factor of mindfulness. So satisambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati—This is a cause and reason for knowing and seeing. ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. And this is how knowing and seeing have causes and reasons. Evampi sahetu, sappaccayo ñāṇaṁ dassanaṁ hoti.

Furthermore, a mendicant develops the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … Puna caparaṁ, rājakumāra, bhikkhu …pe… equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. They truly know and see with a mind that has developed the awakening factor of equanimity. So upekkhāsambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati—This is a cause and reason for knowing and seeing. ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. And this is how knowing and seeing have causes and reasons.” Evaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.

“Sir, what is the name of this exposition of the teaching?” “Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?

“These are called the ‘awakening factors’, prince.” “Bojjhaṅgā nāmete, rājakumārā”ti.

“Indeed, Blessed One, these are awakening factors! “Taggha, bhagavā, bojjhaṅgā; Indeed, Holy One, these are awakening factors! taggha, sugata, bojjhaṅgā. Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṁ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended the teaching.” Yopi me, bhante, gijjhakūṭaṁ pabbataṁ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti.

Chaṭṭhaṁ.

Sākacchavaggo chaṭṭho.

Tassuddānaṁ

Āhārā pariyāyamaggi, mettaṁ saṅgāravena ca; Abhayo pucchito pañhaṁ, gijjhakūṭamhi pabbateti.