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.'
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.
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