6.
The Discourse on Fearlessness
237.
Thus have I heard -
On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain.
Then Prince Abhaya approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
Seated to one side, Prince Abhaya said this to the Blessed One -
"Pūraṇa Kassapa, venerable sir, says thus -
'There is no cause, there is no condition for not knowing, for not seeing.
Without cause, without condition, there is not knowing, not seeing.
There is no cause, there is no condition for knowledge, for vision.
Without cause, without condition, there is knowledge, vision.'
What does the Blessed One say about this?"
"There is, prince, a cause, there is a condition for not knowing, for not seeing.
With cause, with condition, there is not knowing, not seeing.
There is, prince, a cause, there is a condition for knowledge, for vision.
With cause, with condition, there is knowledge, vision."
"But what, venerable sir, is the cause, what is the condition for not knowing, for not seeing? How is there with cause, with condition, not knowing, not seeing?" "At the time, prince, when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not know, does not see as it really is the escape from arisen sensual lust - this too, prince, is the cause, this is the condition for not knowing, for not seeing. Thus too with cause, with condition, there is not knowing, not seeing.
"Furthermore, prince, at the time when one dwells with a mind pervaded by anger, overcome by anger... etc. pervaded by sloth and torpor... pervaded by restlessness and remorse... one dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and does not know, does not see as it really is the escape from arisen sceptical doubt - this too, prince, is the cause, this is the condition for not knowing, for not seeing. Thus too with cause, with condition, there is not knowing, not seeing."
"What is the name of this exposition of the Teaching, venerable sir?" "These are called mental hindrances, prince." "Truly, Blessed One, they are mental hindrances; truly, Fortunate One, they are mental hindrances! Even overcome by just one mental hindrance, venerable sir, one would not know, would not see as it really is, what then to say of the five mental hindrances?
"But what, venerable sir, is the cause, what is the condition for knowledge and vision? How is there knowledge and vision with cause, with condition?" "Here, prince, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He, with a mind developed through the enlightenment factor of mindfulness, knows and sees as it really is - this too, prince, is the cause, this is the condition for knowledge and vision. Thus too with cause, with condition, there is knowledge and vision.
"Furthermore, prince, a monk... etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He, with a mind developed through the enlightenment factor of equanimity, knows and sees as it really is - this too, prince, is the cause, this is the condition for knowledge and vision. Thus with cause, with condition, there is knowledge and vision."
"What is the name of this exposition of the Teaching, venerable sir?" "These, prince, are called the factors of enlightenment." "Truly, Blessed One, they are factors of enlightenment; truly, Fortunate One, they are factors of enlightenment! Even possessed of just one factor of enlightenment, venerable sir, one would know and see as it really is, what then to say of seven factors of enlightenment? Whatever bodily fatigue and mental fatigue I had while climbing Vulture's Peak mountain, venerable sir, that has been calmed, and the Teaching has been fully realised by me." The sixth.