Око Дхармы

Тогда почтенный Ассаджи дал такое объяснение Дхаммы страннику Сарипутте:

"Тех явлений, которые порождены причиной, рассказал Татхагата причину, А также каково их прекращение, – вот что исповедует великий аскет".

Когда странник Сарипутта услышал это объяснение Дхаммы, к нему пришло безукоризненное, безупречное видение Дхаммы: "Все, что подвержено возникновению, подвержено прекращению".

"Если даже это вся Дхамма, то ты постиг беспечальное (аcока) состояние, незамеченное, упускаемое (нами) несметное число эр".

http://dhamma.ru/canon/mv1-23-5.htm

Then Ven. Assaji gave this Dhamma exposition to Sariputta the Wanderer:

Whatever phenomena arise from cause: their cause and their cessation. Such is the teaching of the Tathagata, the Great Contemplative.

Then to Sariputta the Wanderer, as he heard this Dhamma exposition, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

Even if just this is the Dhamma, you have penetrated to the Sorrowless (asoka) State unseen, overlooked (by us) for many myriads of aeons.

http://www.accesstoinsight.org/tipitaka/vin/mv/mv.01.23.01-10.than.html

5. Then the Venerable Assaji pronounced to the paribbàjaka Sàriputta the following text of the Dhamma.. `Of all objects which proceed from a cause, the Tathàgata has explained the cause, and He has explained their cessation also; this is the Doctrine of the Great Samana. (93)'

And the paribbàjaka Sàriputta after having heard this text obtained the pure and spotless eye of the Truth (that is, the following knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' (And he said): `If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i.e. Nirvàna), (the state) which has remained unseen [\q 147/] through many myriads of kappas (world-ages) of the past.'
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93. This famous stanza doubtless alludes to the formula of the twelve nidànas (see chap. 1. 2) which explains the origination and cessation of what are called here ` dhammà hetuppabbavà.' Hetu and paccaya (the word so frequently used in the formula of the nidànas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, `proximate cause,' and paccaya (pratyaya), concurrent occasion;' but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it.

http://metta.lk/tipitaka/1Vinaya-Pitaka/3Mahavagga-Pali/38-mahakkhandhaka-01-e.html

Atha kho àyasmà assaji sàriputtassa paribbàjakassa imam dhammapariyàyam abhàsi:

Ye dhammà hetuppabhavà tesam hetum tathàgato àha,
Tesanca yo nirodho evamvàdi mahàsamano"ti.

Atha kho sàriputtassa paribbàjakassa imam dhammapariyàyam sutvà virajam vitamalam dhammacakkhum udapàdi: "yaü kinci samudayadhammam, sabbam tam nirodhadhamma"nti.

"Eseva dhammo yadi tàvadeva paccabyathà(1)- padamasokam,
Adittham abbhatitam bahukehi kappanhutehi"ti.
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(1). "Paccabyattha" machasam 2. "Kaccinu tvam" [PTS]

http://metta.lk/tipitaka/1Vinaya-Pitaka/3Mahavagga-Pali/38-mahakkhandhaka-01-p.html