本相猗致經

Thus have I heard:

At one time the Buddha was dwelling in the Jeta Grove, in Anāthapiṇḍika's Park, in the country of Śrāvastī. At that time the Buddha addressed the bhikṣus:

"One does not see, nor clearly discern, the origin of craving for existence (bhava-taṇhā), yet now one sees that it comes from craving for existence. Suppose the origin of this craving for existence did not exist, yet now it does exist, and now one sees clearly that it inherently has causes and conditions that give rise to craving for existence.

"Bhikṣus, craving for existence has an origin; it is not without an origin. Bhikṣus, what is the origin of craving for existence?"

"It is delusion."

"Bhikṣus, delusion too has a root; it is not without one. Bhikṣus, what is the root of delusion?"

"It is the five hindrances (nīvaraṇa)."

"Bhikṣus, the five hindrances too have a root; they are not without one. Bhikṣus, what is the root of the five hindrances?"

"It is the three evil conducts."

"Bhikṣus, the three evil conducts too have a root; they are not without one. Bhikṣus, what is the root of the three evil conducts?"

"It is the failure to restrain the sense faculties."

"Bhikṣus, the failure to restrain the sense faculties too has a root; it is not without one. Bhikṣus, what is the root of the failure to restrain the sense faculties?"

"It is the absence of Right Mindfulness."

"Bhikṣus, the absence of Right Mindfulness too has a root; it is not without one. Bhikṣus, what is the root of the absence of Right Mindfulness?"

"It is lack of faith."

"Bhikṣus, lack of faith too has a root; it is not without one. Bhikṣus, what is the root of lack of faith?"

"It is hearing what is evil and contrary to the Dharma."

"Bhikṣus, hearing what is evil and contrary to the Dharma too has a root; it is not without one. Bhikṣus, what is the root of hearing what is contrary to the Dharma?"

"It is associating closely with those who are not virtuous."

"Bhikṣus, those who are not virtuous too have a root; they are not without one. Bhikṣus, what is the root of those who are not virtuous?"

"It is gathering together and taking delight with those who are not virtuous."

"Thus, bhikṣus, through the fullness of gathering together with those who are not virtuous, one is brought into the full company of those who are not virtuous; through the full company of those who are not virtuous, one is brought into the fullness of what is contrary to the Dharma; through the fullness of what is contrary to the Dharma, there comes the fullness of lack of faith; through the fullness of lack of faith, there comes the fullness of the absence of Right Mindfulness; through the fullness of the absence of Right Mindfulness, there comes the fullness of the failure to restrain the sense faculties; through the fullness of the failure to restrain the sense faculties, there comes the fullness of the transgression of the three evil conducts;

through the fullness of the transgression of the three evil conducts, there comes the fullness of the five hindrances; through the fullness of the five hindrances, there comes the fullness of delusion; through the fullness of delusion, there comes the fullness of worldly craving for existence.

Thus, the fullness of attachment and pleasure grows ever greater and greater.

"The wisdom of liberation from the world too has a root; it is not without one. What is the root of the wisdom of liberation from the world?"

"It is the seven factors of enlightenment (bojjhaṅga)."

"The seven factors of enlightenment too have a root; they are not without one. What is the root of the seven factors of enlightenment?"

"It is the four foundations of mindfulness (satipaṭṭhāna). The four foundations of mindfulness too have a root; they are not without one. Bhikṣus, what is the root of the four foundations of mindfulness?"

"It is the three pure conducts. Bhikṣus, the three pure conducts too have a root; they are not without one. Bhikṣus, what is the root of the three pure conducts?"

"It is the restraint of the sense faculties. The restraint of the sense faculties too has a root; it is not without one. Bhikṣus, what is the root of the restraint of the sense faculties?"

"It is Right Mindfulness."

"Bhikṣus, Right Mindfulness too has a root; it is not without one. Bhikṣus, what is the root of Right Mindfulness?"

"It is the root of Faith."

"Bhikṣus, Faith too has a root; it is not without one. Bhikṣus, what is the root of Faith?"

"It is hearing the scriptural Dharma."

"Hearing the scriptural Dharma too has a root; it is not without one. What is the root of hearing the scriptural Dharma?"

"It is honoring and serving the wise and virtuous."

"Honoring and serving the wise and virtuous too has a root; it is not without one. What is the root of honoring and serving the wise and virtuous?"

"It is gathering together with the wise and virtuous."

"Thus, bhikṣus, through gathering together with the wise and virtuous, one is able to honor and serve the wise and virtuous; by honoring and serving the wise and virtuous, one then comes to hear the words of the Dharma; by hearing the words of the Dharma, one then has faith; through having faith, one attains Right Mindfulness; through having Right Mindfulness, one restrains the sense faculties; through restraining the sense faculties, one attains the three pure conducts; through the three pure conducts, one then attains the four foundations of mindfulness; through attaining the four foundations of mindfulness, one then attains the seven factors of enlightenment;

through having the seven factors of enlightenment, one attains the unconditioned (asaṃskṛta), liberation, and is thus freed from the world.

By transforming the origin, one is freed from the world."

Thus the Buddha spoke, and the disciples received and practiced it reverently.

THE BUDDHA SPEAKS THE SUTRA ON THE INTERDEPENDENT ROOTS OF KNOWLEDGE