3.
The Chapter on Volition
1.
The Discourse on Volition
171. "If, monks, there is body, because of bodily volition there arises internal pleasure and pain. If, monks, there is speech, because of verbal volition there arises internal pleasure and pain. If, monks, there is mind, because of mental volition there arises internal pleasure and pain, and only with ignorance as condition.
"Either oneself, monks, generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or others, monks, generate that bodily activity for him, because of which condition there arises for him internal pleasure and pain. Or fully aware, monks, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or not fully aware, monks, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain.
"Either oneself, monks, generates that verbal activity, because of which condition there arises for him internal pleasure and pain; or others, monks, generate that verbal activity for him; because of which condition there arises for him internal pleasure and pain; or fully aware, monks, one generates that verbal activity, because of which condition there arises for him internal pleasure and pain; or not fully aware, monks, one generates that verbal activity, because of which condition there arises for him internal pleasure and pain.
"Either oneself, monks, generates that mental activity, because of which condition there arises for him internal pleasure and pain; or others, monks, generate that mental activity for him, because of which condition there arises for him internal pleasure and pain; or fully aware, monks, one generates that mental activity, because of which condition there arises for him internal pleasure and pain; or not fully aware, monks, one generates that mental activity, because of which condition there arises for him internal pleasure and pain.
"In these states, monks, ignorance is involved. But from the complete fading away and cessation of ignorance, that body does not exist because of which condition there arises for him internal pleasure and pain, that speech does not exist because of which condition there arises for him internal pleasure and pain, that mind does not exist because of which condition there arises for him internal pleasure and pain, that field does not exist, etc. that site does not exist, etc. that base does not exist, etc. that cause does not exist because of which condition there arises for him internal pleasure and pain."
"There are, monks, these four acquisitions of individual existence. Which four? There is, monks, an acquisition of individual existence in which one's own volition operates, not another's volition. There is, monks, an acquisition of individual existence in which another's volition operates, not one's own volition. There is, monks, an acquisition of individual existence in which both one's own volition operates and another's volition. There is, monks, an acquisition of individual existence in which neither one's own volition operates nor another's volition. These, monks, are the four acquisitions of individual existence."
When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus - 'There, venerable sir, that acquisition of individual existence in which one's own volition operates, not another's volition, because of one's own volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which another's volition operates, not one's own volition, because of another's volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which both one's own volition operates and another's volition, because of both one's own volition and another's volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which neither one's own volition operates nor another's volition, which gods should be seen by that?'" "The gods who have reached the plane of neither-perception-nor-non-perception, Sāriputta, should be seen by that."
"What, venerable sir, is the cause, what is the condition, whereby some beings here, having passed away from that realm, are ones who return, ones who come back to this state of being? But what, venerable sir, is the cause, what is the condition, whereby some beings here, having passed away from that realm, are non-returners, ones who do not come back to this state of being?" "Here, Sāriputta, for a certain person the lower mental fetters are not abandoned; he, in this very life, having attained the plane of neither-perception-nor-non-perception, dwells therein. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception. He, having passed away from there, is one who returns, one who comes back to this state of being.
"Here again, Sāriputta, for a certain person the lower mental fetters have been abandoned; he, in this very life, having attained the plane of neither-perception-nor-non-perception, dwells therein. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception. He, having passed away from there, is a non-returner, one who does not come back to this state of being.
"This, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that realm, are ones who return, ones who come back to this state of being. But this, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that realm, are non-returners, ones who do not come back to this state of being." The first.
2.
The Discourse on Classification
172. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"Within a fortnight of my full ordination, friend, the analytical knowledge of meaning was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.
"Within a fortnight of my full ordination, friend, the analytical knowledge of phenomena was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.
"Within a fortnight of my full ordination, friend, the analytical knowledge of language was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.
"Within a fortnight of my full ordination, friend, the analytical knowledge of discernment was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings." The second.
3.
The Discourse on Mahākoṭṭhika
173. Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?"
"Do not say so, friend."
"When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?' you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?' - you say 'Do not say so, friend.' But in what way, friend, is the meaning of this statement to be seen?"
"Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is and is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there neither is nor is not something else,' thus speaking one obsesses about what is free from obsession. Friend, as far as the destination of the six sense bases of contact extends, so far extends the destination of obsession; as far as the destination of obsession extends, so far extends the destination of the six sense bases of contact. Friend, from the complete fading away and cessation of the six sense bases of contact comes the cessation of obsession, the appeasement of obsession." The third.
4.
The Discourse on Ānanda
174. Then the Venerable Ānanda approached the Venerable Mahākoṭṭhika; having approached, he exchanged friendly greetings with the Venerable Mahākoṭṭhika. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Mahākoṭṭhika -
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?"
"Do not say so, friend."
"Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?"
"Do not say so, friend."
"When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?' - you say 'Do not say so, friend.' But in what way, friend, is the meaning of this statement to be seen?"
"Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is and is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there neither is nor is not something else,' thus speaking one obsesses about what is free from obsession. Friend, as far as the destination of the six sense bases of contact extends, so far extends the destination of obsession. As far as the destination of obsession extends, so far extends the destination of the six sense bases of contact. Friend, from the complete fading away and cessation of the six sense bases of contact comes the cessation of obsession, the appeasement of obsession." The fourth.
5.
The Discourse on Upavāṇa
175. Then the Venerable Upavāṇa approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Upavāṇa said this to the Venerable Sāriputta -
"Now what, friend Sāriputta, is one a maker of an end through true knowledge?"
"No indeed, friend."
"But, friend Sāriputta, is one a maker of an end through conduct?"
"No indeed, friend."
"But, friend Sāriputta, is one a maker of an end through true knowledge and conduct?"
"No indeed, friend."
"But, friend Sāriputta, is one a maker of an end apart from true knowledge and conduct?"
"No indeed, friend."
"'Now what, friend Sāriputta, is one a maker of an end through true knowledge?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end through conduct?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end through true knowledge and conduct?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end apart from true knowledge and conduct?' - thus asked, you say 'No indeed, friend.' But in what way, friend, is one a maker of an end?"
"If, friend, one were a maker of an end through true knowledge, one still with clinging would be a maker of an end. If, friend, one were a maker of an end through conduct, one still with clinging would be a maker of an end. If, friend, one were a maker of an end through true knowledge and conduct, one still with clinging would be a maker of an end. If, friend, one were a maker of an end apart from true knowledge and conduct, a worldling would be a maker of an end. For a worldling, friend, is apart from true knowledge and conduct. One who has failed in conduct, friend, does not know and does not see as it really is. One accomplished in conduct knows and sees as it really is. Knowing and seeing as it really is, one is a maker of an end." The fifth.
6.
The Discourse on Request
176. "A faithful monk, monks, rightly imploring, should implore thus - 'May I be such as Sāriputta and Moggallāna.' This, monks, is the standard, this is the measure for my disciples who are monks, that is to say, Sāriputta and Moggallāna.
"A faithful nun, monks, rightly imploring, should implore thus - 'May I be such as the nun Khemā and Uppalavaṇṇā.' This, monks, is the standard, this is the measure for my female disciples who are nuns, that is to say, the nun Khemā and Uppalavaṇṇā.
"A faithful lay follower, monks, rightly imploring, should implore thus - 'May I be such as the householder Citta and Hatthaka of Āḷavī.' This, monks, is the standard, this is the measure for my disciples who are lay followers, that is to say, the householder Citta and Hatthaka of Āḷavī.
"A faithful female lay follower, monks, rightly imploring, should implore thus - 'May I be such as the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka.' This, monks, is the standard, this is the measure for my female disciples who are female lay followers, that is to say, the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka." The sixth.
7.
The Discourse on Rāhula
177. Then the Venerable Rāhula approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Rāhula seated to one side, the Blessed One said this -
"Rāhula, both the internal solid element and the external solid element are just the solid element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element.
"Rāhula, both the internal liquid element and the external liquid element are just the liquid element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the liquid element, one makes the mind dispassionate towards the liquid element.
"Rāhula, both the internal heat element and the external heat element are just the heat element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the heat element, one makes the mind dispassionate towards the heat element.
"Rāhula, both the internal air element and the external air element are just the air element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.
"When, Rāhula, a monk does not regard anything as self or as what belongs to a self in these four elements, this is called, Rāhula, a monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering." The seventh.
8.
The Discourse on the Dirty Pool
178. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not spring forward towards the cessation of identity, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the cessation of identity is not to be expected. Just as, monks, a man might grasp a branch with a hand smeared with resin, his hand would stick, would be caught, would be bound; just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not spring forward towards the cessation of identity, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the cessation of identity is not to be expected.
Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes resolved. For such a monk, monks, the cessation of identity is to be expected. Just as, monks, a man might grasp a branch with a clean hand, his hand would indeed not stick, would not be caught, would not be bound; just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes resolved. For such a monk, monks, the cessation of identity is to be expected.
Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind does not spring forward towards the breaking through of ignorance, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the breaking through of ignorance is not to be expected. Just as, monks, there is a dirty pool many years old. If a man were to close off its inlets and open its outlets, and the rain god were not to send down proper showers. Thus indeed, monks, for that dirty pool, the breaking of the embankment is not to be expected. Just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind does not spring forward towards the breaking through of ignorance, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the breaking through of ignorance is not to be expected.
Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind springs forward towards the breaking through of ignorance, becomes clear, becomes settled, becomes resolved. Thus indeed, monks, for that monk the breaking through of ignorance is to be expected. Just as, monks, there is a dirty pool many years old. If a man were to open its inlets and close its outlets, and the rain god were to send down proper showers. Thus indeed, monks, for that dirty pool the breaking through of the embankment is to be expected. Just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind springs forward towards the breaking through of ignorance, becomes clear, becomes settled, becomes resolved. Thus indeed, monks, for that monk the breaking through of ignorance is to be expected. These, monks, are the four persons existing and found in the world." The eighth.
9.
The Discourse on Nibbāna
179. Then the Venerable Ānanda approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta - "What now, friend Sāriputta, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life?"
"Here, friend Ānanda, beings do not understand as it really is: 'These are perceptions conducive to relinquishment', do not understand as it really is: 'These are perceptions connected with duration', do not understand as it really is: 'These are perceptions leading to distinction', do not understand as it really is: 'These are perceptions partaking of penetration'. This, friend Ānanda, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life."
"But what, friend Sāriputta, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" "Here, friend Ānanda, beings understand as it really is: 'These are perceptions conducive to relinquishment', understand as it really is: 'These are perceptions connected with duration', understand as it really is: 'These are perceptions leading to distinction', understand as it really is: 'These are perceptions partaking of penetration'. This, friend Ānanda, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The ninth.
10.
The Discourse on the Great References
180. On one occasion the Blessed One was dwelling at Bhoganagara in the Ānanda shrine. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, these four great references. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"What, monks, are the four great references? Here, monks, a monk might say thus: 'Face to face with the Blessed One I heard this, friend, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been misapprehended by this monk.' Thus, monks, you should reject it.
"Here again, monks, a monk might say thus: 'Face to face with the Blessed One I heard this, friend, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been rightly taken by this monk.' This, monks, you should remember as the first great reference.
"Here again, monks, a monk might say thus: 'In such and such a residence a monastic community dwells with elders and leaders. Face to face with that monastic community I heard this, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been misapprehended by that monastic community.' Thus, monks, you should reject it.
"Here again, monks, a monk might say thus: 'In such and such a residence a monastic community dwells with elders and leaders. Face to face with that monastic community I heard this, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been rightly taken by that monastic community.' This, monks, you should remember as the second great reference.
"Here again, monks, a monk might say thus: 'In such and such a residence several elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices. Face to face with those elders I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been misapprehended by those elders.' Thus, monks, you should reject it.
"Here again, monks, a monk might say thus: 'In such and such a residence several elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices. Face to face with those elders I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been rightly taken by those elders.' This, monks, you should remember as the third great reference.
"Here again, monks, a monk might say thus: 'In such and such a residence there dwells a single elder monk who is very learned, who has learnt the collections, a bearer of the Teaching, a bearer of the monastic discipline, a bearer of the matrices. Face to face with that elder I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been misapprehended by that elder.' Thus, monks, you should reject it.
"Here again, monks, a monk might say thus: 'In such and such a residence there dwells a single elder monk who is very learned, who has learnt the collections, a bearer of the Teaching, a bearer of the monastic discipline, a bearer of the matrices. Face to face with that elder I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the One Enlightened by himself; and it has been rightly taken by that elder.' This, monks, is the fourth great reference that you should keep. These, monks, are the four great references." The tenth.
The Intentional Chapter is the third.
Its summary:
Request, Rāhula, Dirty Pool, Nibbāna, with the Great References.