“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.
“Bhikkhus, a first point of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is not |discerned::clearly known, become evident [paññāyati]| such that one could say, ‘Before this, ignorance did not exist; then afterwards it came into being.’ And although this is said, bhikkhus, nevertheless it can be discerned: ‘Ignorance has a |supporting condition::cause, reason, foundation [paccaya]|.’
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṁ. Pañcapāhaṁ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṁ nīvaraṇānaṁ? ‘Tīṇi duccaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ duccaritānaṁ? ‘Indriyaasaṁvaro’tissa vacanīyaṁ. Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyaasaṁvarassa? ‘Asatāsampajaññan’tissa vacanīyaṁ. Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asatāsampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṁ. Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiyan’tissa vacanīyaṁ. Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro assaddhiyassa? ‘Asaddhammassavanan’tissa vacanīyaṁ. Asaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asaddhammassavanassa? ‘Asappurisasaṁsevo’tissa vacanīyaṁ.
I say, bhikkhus, that ignorance has a |nutriment::fuel, sustenance [āhāra]|; it is not without nutriment. And what is the nutriment for ignorance? It should be said: ‘The five |hindrances::barriers, obstacles [nīvaraṇa]|.’ I say, bhikkhus, that the five hindrances have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: ‘The three types of misconduct.’ I say, bhikkhus, that the three types of misconduct have a nutriment; they are not without nutriment. And what is the nutriment for the three types of misconduct? It should be said: ‘|Lack of sense restraint::no control of the mind [indriyaasaṁvara]|.’ I say, bhikkhus, that lack of sense restraint has a nutriment; it is not without nutriment. And what is the nutriment for lack of sense restraint? It should be said: ‘|Lack of clear present moment awareness::lack of mindfulness and clear comprehension, non-attentiveness [asatāsampajañña]|.’ I say, bhikkhus, that lack of clear present moment awareness has a nutriment; it is not without nutriment. And what is the nutriment for lack of clear present moment awareness? It should be said: ‘|Unwise attention::improper attention, imprudent use of the mind; lit. not attending to where contact is arising [ayonisomanasikāra]|.’ I say, bhikkhus, that unwise attention has a nutriment; it is not without nutriment. And what is the nutriment for unwise attention? It should be said: ‘|Lack of faith::disbelief, lack of conviction [assaddhiya]|.’ I say, bhikkhus, that lack of faith has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: ‘Not hearing the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.’ I say, bhikkhus, that not hearing the true Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the true Dhamma? It should be said: ‘|Association with the immature::hanging out with persons lacking in discernment, who are child-like in their understanding [asappurisasaṁsevo]|.’
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.
Thus, bhikkhus, when association with the immature is fulfilled, it fulfills not hearing the true Dhamma. When not hearing the true Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills unwise attention. When unwise attention is fulfilled, it fulfills lack of clear present moment awareness. When lack of clear present moment awareness is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. Thus there is nutriment for this ignorance, and in this way, it comes to fulfillment.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
Just as, bhikkhus, when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain’s hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean. Thus there is nutriment for this great ocean, and in this way, it comes to fulfillment.
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.
Similarly, bhikkhus, when association with the immature is fulfilled, it fulfills not hearing the true Dhamma. When not hearing the true Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills unwise attention. When unwise attention is fulfilled, it fulfills lack of clear present moment awareness. When lack of clear present moment awareness is fulfilled, it fulfills lack of sense restraint. When lack of sense restraint is fulfilled, it fulfills the three types of misconduct. When the three types of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. Thus there is nutriment for this ignorance, and in this way, it comes to fulfillment.
Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṁ. Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṁ bojjhaṅgānaṁ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ. Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? ‘Tīṇi sucaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ sucaritānaṁ? ‘Indriyasaṁvaro’tissa vacanīyaṁ. Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyasaṁvarassa? ‘Satisampajaññan’tissa vacanīyaṁ. Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṁ. Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhāya? ‘Saddhammassavanan’tissa vacanīyaṁ. Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṁsevo’tissa vacanīyaṁ.
I say, bhikkhus, that |true knowledge and liberation::emancipation through wisdom [vijjāvimutti]| have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: ‘The |seven factors of awakening::the seven factors of enlightenment, namely mindfulness, investigation of dhammas, energy, joy, collectedness, tranquility, and equanimity. [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|.’ I say, bhikkhus, that the seven factors of awakening have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of awakening? It should be said: ‘The |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|.’ I say, bhikkhus, that the four establishments of mindfulness have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: ‘The three types of good conduct.’ I say, bhikkhus, that the three types of good conduct have a nutriment; they are not without nutriment. And what is the nutriment for the three types of good conduct? It should be said: ‘|Sense restraint::guarding the sense faculties [indriyasaṁvara]|.’ I say, bhikkhus, that sense restraint has a nutriment; it is not without nutriment. And what is the nutriment for sense restraint? It should be said: ‘|Clear present moment awareness::mindfulness and clear comprehension, mindful attentiveness [satisampajañña]|.’ I say, bhikkhus, that clear present moment awareness has a nutriment; it is not without nutriment. And what is the nutriment for clear present moment awareness? It should be said: ‘|Wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|.’ I say, bhikkhus, that wise attention has a nutriment; it is not without nutriment. And what is the nutriment for wise attention? It should be said: ‘|Faith::confidence, conviction, devotion, trust [saddhā]|.’ I say, bhikkhus, that faith has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: ‘Hearing the true Dhamma.’ I say, bhikkhus, that hearing the true Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for hearing the true Dhamma? It should be said: ‘|Association with persons of integrity::hanging out with virtuous persons [sappurisasaṁsevo]|.’
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.
Thus, bhikkhus, when association with persons of integrity is fulfilled, it fulfills hearing the true Dhamma. When hearing the true Dhamma is fulfilled, it fulfills faith. When faith is fulfilled, it fulfills wise attention. When wise attention is fulfilled, it fulfills clear present moment awareness. When clear present moment awareness is fulfilled, it fulfills sense restraint. When sense restraint is fulfilled, it fulfills the three types of good conduct. When the three types of good conduct are fulfilled, they fulfill the four establishments of mindfulness. When the four establishments of mindfulness are fulfilled, they fulfill the seven factors of awakening. When the seven factors of awakening are fulfilled, they fulfill true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way, it comes to fulfillment.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
Just as, bhikkhus, when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain’s hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean. Thus there is nutriment for this great ocean, and in this way, it comes to fulfillment.
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.
Similarly, bhikkhus, when association with persons of integrity is fulfilled, it fulfills hearing the true Dhamma. When hearing the true Dhamma is fulfilled, it fulfills faith. When faith is fulfilled, it fulfills wise attention. When wise attention is fulfilled, it fulfills clear present moment awareness. When clear present moment awareness is fulfilled, it fulfills sense restraint. When sense restraint is fulfilled, it fulfills the three types of good conduct. When the three types of good conduct are fulfilled, they fulfill the four establishments of mindfulness. When the four establishments of mindfulness are fulfilled, they fulfill the seven factors of awakening. When the seven factors of awakening are fulfilled, they fulfill true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way, it comes to fulfillment.”