[158] "And these four clingings (upādāna), bhikkhus—what is their source, what their origin (samudaya), what their birthplace, what their inception? These four clingings have craving (taṇhā) as their source, craving as their origin, craving as their birthplace, craving as their inception. And this craving, bhikkhus—what is its source, what its origin, what its birthplace, what its inception? Craving has feeling (vedanā) as its source, feeling as its origin, feeling as its birthplace, feeling as its inception. And this feeling, bhikkhus—what is its source, what its origin, what its birthplace, what its inception? Feeling has contact (phassa) as its source, contact as its origin, contact as its birthplace, contact as its inception. And this contact, bhikkhus—what is its source, what its origin, what its birthplace, what its inception? Contact has the six sense bases (saḷāyatana) as its source, the six sense bases as its origin, the six sense bases as its birthplace, the six sense bases as its inception. And these six sense bases, bhikkhus—what is their source, what their origin, what their birthplace, what their inception? The six sense bases have name-and-form (nāmarūpa) as their source, name-and-form as their origin, name-and-form as their birthplace, name-and-form as their inception. And this name-and-form, bhikkhus—what is its source, what its origin, what its birthplace, what its inception? Name-and-form has consciousness (viññāṇa) as its source, consciousness as its origin, consciousness as its birthplace, consciousness as its inception. And this consciousness, bhikkhus—what is its source, what its origin, what its birthplace, what its inception? Consciousness has volitional formations (saṅkhārā) as its source, volitional formations as its origin, volitional formations as its birthplace, volitional formations as its inception. And these volitional formations, bhikkhus—what is their source, what their origin, what their birthplace, what their inception? Volitional formations have ignorance (avijjā) as their source, ignorance as their origin, ignorance as their birthplace, ignorance as their inception.
"But, bhikkhus, when a bhikkhu has abandoned ignorance and true knowledge (vijjā) has arisen, then, with the fading away of ignorance and the arising of true knowledge, he no longer clings to the clinging to sensual pleasures (kāmupādāna), no longer clings to the clinging to views (diṭṭhupādāna), no longer clings to the clinging to rules and observances (sīlabbatupādāna), no longer clings to the clinging to a doctrine of self (attavādupādāna). Not clinging, he is not agitated; not agitated, he personally attains final Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.'"
This is what the Blessed One said. Gladdened, those bhikkhus delighted in the Blessed One's words.
End of the Cūḷasīhanāda Sutta, the first.
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The Mahāsīhanāda Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.