Saṃyutta Nikāya
5. Mahā-Vagga
46. Bojjhanga Saṃyutta
6. Bojj'Anga-Sākacca Vagga
The Book of the Kindred Sayings
5. The Great Chapter
46. Kindred Sayings on the Limbs of Wisdom
6. Perseverance in the Limbs of Wisdom
Sutta 56
Abhaya Suttaṃ
Abhaya
Translated by F. L. Woodward
Copyright The Pali Text Society
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Once the Exalted One was staying near Rājagaha, on the hill Vulture's Peak.
Then Prince Abhaya[1] came to visit the Exalted One,
and on coming to him
saluted him
and sat down at one side.
So seated, Prince Abhava said this to the Exalted One:
"Lord, Pūraṇa Kassapa[2] says this:
"There is no condition,
there is no cause
of not knowing and not seeing.
Not knowing
and not seeing
are without condition,
without cause.
There is no condition,
there is no cause
of knowing and seeing.
Knowing and seeing
are without condition,
without cause."
Herein what says the Exalted One?"
■
"There is condition, prince,
there is cause
of not knowing,
of not seeing.
Not knowing
and not seeing
have a condition,
have a cause.
There is indeed a condition, prince,
there is indeed a cause
of knowing
of seeing.
Knowing and seeing
have a condition,
have a cause."
§
[108] "But, lord, what is the condition,
what the cause
of not knowing
and not seeing?
How do not knowing
and not seeing
have a condition and cause?"
■
"At such time, prince,
as one dwells with heart
possessed and overwhelmed
by sensual lust,
and knows not,
sees not
in very truth
any refuge from sensual lust that has arisen, -
this, prince, is the cause
of not knowing,
of not seeing.
Thus not knowing,
not seeing
have a condition,
a cause.
■
Then again, prince, at such time,
as one dwells with heart
possessed and overwhelmed
by malevolence,
and knows not,
sees not
in very truth
any refuge from malevolence that has arisen, -
this, prince, is the cause
of not knowing,
of not seeing.
Thus not knowing,
not seeing
have a condition,
a cause.
■
Then again, prince, at such time,
as one dwells with heart
possessed and overwhelmed
by sloth and torpor,
and knows not,
sees not
in very truth
any refuge from sloth and torpor that has arisen, -
this, prince, is the cause
of not knowing,
of not seeing.
Thus not knowing,
not seeing
have a condition,
a cause.
■
Then again, prince, at such time,
as one dwells with heart
possessed and overwhelmed
by excitement and flurry,
and knows not,
sees not
in very truth
any refuge from excitement and flurry that has arisen, -
this, prince, is the cause
of not knowing,
of not seeing.
Thus not knowing,
not seeing
have a condition,
a cause.
■
Then again, prince, at such time,
as one dwells with heart
possessed and overwhelmed
by doubt and wavering,
and knows not,
sees not
in very truth
any refuge from doubt and wavering that has arisen, -
this, prince, is the cause
of not knowing,
of not seeing.
Thus not knowing,
not seeing
have a condition,
a cause."
■
"What, lord, is this method of teaching called"
"These, prince, are called 'the hindrances.'"
"Verily are they hindrances, Exalted One!
Verily are they hindrances, O Happy One!
Why, lord, if overpowered
even by one single hindrance,
one could not know,
one could not see
in very truth, -
not to speak of being overpowered
by five hindrances."
§
II
"But, lord, what is the condition,
what the cause
of knowing and seeing?
How do knowing and seeing
have condition
and cause?"
"Herein, prince, a monk cultivates the limb of wisdom that is mindfulness,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is mindfulness.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is investigation of the Norm,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is investigation of the Norm.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is energy,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is energy.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is zest,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is zest.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is tranquility,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is tranquility.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is concentration,
that is based on seclusion,
on dispassion,
on cessation,
that ends in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is concentration.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
■
"He cultivates the limb of wisdom that is equanimity,
that is based on seclusion,
on dispassion,
on cessation,
that ends [109] in self-surrender.
With mind that is cultivated
he knows,
he sees
as it really is
the limb of wisdom that is equinimity.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus, knowing and seeing
have a condition,
have a cause.
This, prince, is the condition,
this is the cause
of knowing and seeing.
Thus knowing and seeing
have condition,
have cause."
"What, lord, is this method of teaching called?"
"These, prince, are called 'the limbs of wisdom.'"
"Verily, lord, they are limbs of wisdom!
Verily are they limbs of wisdom, O Happy One!
Why, lord, possessed only of one limb of wisdom,
one might both know and see, -
not to speak of being possessed
of all seven limbs of wisdom.
Lord, the fatigue of body and mind that I had
in climbing up the hill Vulture's Peak
is all allayed,
and I have fully grasped the Norm."[3]
[1] A i, 220, ii, 200. One of the Licchavi. At M. 1, 392 he is sent by Nāta's son, the Unclothed, to confute the Buddha.
[2] He taught that deeds have no result. Cf. K.S. i, 90 n., iii, 61 iv, 279. He is ahetu-vado.
[3] Dhammo ca me abhisameto.
