2.
The Chapter on Nutriment
1.
The Discourse on Nutriment
11. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. said this - "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food - gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
"These four nutriments, monks, what is their source, what is their origin, what gives birth to them, what is their production? These four nutriments have craving as their source, craving as their origin, craving gives birth to them, craving is their production. And this craving, monks, what is its source, what is its origin, what gives birth to it, what is its production? Craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production. And this feeling, monks, what is its source, what is its origin, what gives birth to it, what is its production? Feeling has contact as its source, contact as its origin, contact gives birth to it, contact is its production. And this contact, monks, what is its source, what is its origin, what gives birth to it, what is its production? Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production. And these six sense bases, monks, what is their source, what is their origin, what gives birth to them, what is their production? The six sense bases have mentality-materiality as their source, mentality-materiality as their origin, mentality-materiality gives birth to them, mentality-materiality is their production. And this mentality-materiality, monks, what is its source, what is its origin, what gives birth to it, what is its production? Mentality-materiality has consciousness as its source, consciousness as its origin, consciousness gives birth to it, consciousness is its production. And this consciousness, monks, what is its source, what is its origin, what gives birth to it, what is its production? Consciousness has activities as its source, activities as its origin, activities give birth to it, activities are its production. And these activities, monks, what is their source, what is their origin, what gives birth to them, what is their production? Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production.
"Thus indeed, monks, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness etc. thus is the cessation of this whole mass of suffering." The first.
2.
The Discourse on Moḷiyaphagguna
12. He was dwelling at Sāvatthī, etc. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food - gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One - "Who, venerable sir, takes consciousness as nutriment?" "That is not a proper question," the Blessed One said - "I do not say 'takes.' If I were to say 'takes,' therein the proper question would be - 'Who, venerable sir, takes?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'For what, venerable sir, is consciousness as nutriment?' - this is a proper question. Therein the proper explanation is - 'Consciousness as nutriment is a condition for the production of future rebirth; when that has come to be, there are the six sense bases; with the six sense bases as condition, contact.'"
"Who, venerable sir, touches?" "That is not a proper question," the Blessed One said - "I do not say 'touches.' If I were to say 'touches,' therein the proper question would be - 'Who, venerable sir, touches?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for contact, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With the six sense bases as condition, contact; with contact as condition, feeling.'"
"Who, venerable sir, feels?" "That is not a proper question," the Blessed One said - "I do not say 'feels.' If I were to say 'feels,' therein the proper question would be - 'Who, venerable sir, feels?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for feeling, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With contact as condition, feeling; with feeling as condition, craving.'"
"Who, venerable sir, craves?" "That is not a proper question," the Blessed One said - "I do not say 'craves.' If I were to say 'craves,' then this would be a proper question - 'Who, venerable sir, craves?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for craving?' - this is a proper question. Therein the proper explanation is - 'With feeling as condition, craving; with craving as condition, clinging.'"
"Who, venerable sir, clings?" "That is not a proper question," the Blessed One said - "I do not say 'clings.' If I were to say 'clings,' then this would be a proper question - 'Who, venerable sir, clings?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for clinging?' - this is a proper question. Therein the proper explanation is - 'With craving as condition, clinging; with clinging as condition, existence,' etc. Thus is the origin of this whole mass of suffering.
"But, Phagguna, from the complete fading away and cessation of the six sense bases of contact comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering." The second.
3.
The Discourse on Ascetics and Brahmins
13. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, monks, who understand ageing and death, understand the origin of ageing and death, understand the cessation of ageing and death, understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... understand activities, understand the origin of activities, understand the cessation of activities, understand the practice leading to the cessation of activities, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The third.
4.
The Second Discourse on Ascetics and Brahmins
14. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand these phenomena, do not understand the origin of these phenomena, do not understand the cessation of these phenomena, do not understand the practice leading to the cessation of these phenomena, which phenomena do they not understand, of which phenomena do they not understand the origin, of which phenomena do they not understand the cessation, of which phenomena do they not understand the practice leading to cessation?"
"They do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities. They do not understand these phenomena, do not understand the origin of these phenomena, do not understand the cessation of these phenomena, do not understand the practice leading to the cessation of these phenomena. They are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, monks, who understand these phenomena, understand the origin of these phenomena, understand the cessation of these phenomena, understand the practice leading to the cessation of these phenomena, which phenomena do they understand, of which phenomena do they understand the origin, of which phenomena do they understand the cessation, of which phenomena do they understand the practice leading to cessation?
"They understand ageing and death, understand the origin of ageing and death, understand the cessation of ageing and death, understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they understand activities, understand the origin of activities, understand the cessation of activities, understand the practice leading to the cessation of activities. They understand these phenomena, understand the origin of these phenomena, understand the cessation of these phenomena, understand the practice leading to the cessation of these phenomena. They are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins. And those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fourth.
5.
The Discourse on Kaccānagotta
15. He was dwelling at Sāvatthī. Then the Venerable Kaccānagotta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Kaccānagotta said this to the Blessed One - "'Right view, right view', venerable sir, is said. In what respect, venerable sir, is there right view?"
"This world, Kaccāna, for the most part depends upon a duality - upon existence and non-existence. But for one who sees the origin of the world as it really is with right wisdom, there is no notion of non-existence regarding the world. And for one who sees the cessation of the world as it really is with right wisdom, there is no notion of existence regarding the world. This world, Kaccāna, for the most part is shackled by involvement, clinging, and adherence. But this one does not approach, does not cling to, does not determine that involvement and clinging, that mental standpoint, adherence, and underlying tendency - 'myself'. 'It is only suffering that arises when arising, it is suffering that ceases when ceasing' - he is not uncertain, he does not doubt sceptically; his knowledge here is not dependent on others. To this extent, Kaccāna, there is right view.
"'All exists' - this, Kaccāna, is one extreme. 'All does not exist' - this is the second extreme. Not approaching these two extremes, Kaccāna, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'" The fifth.
6.
The Discourse on the Speaker of the Teaching
16. At Sāvatthī... Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "'One who preaches the Teaching, one who preaches the Teaching', venerable sir, is said. In what respect, venerable sir, is one who preaches the Teaching?"
"If a monk teaches the Teaching for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk who preaches the Teaching'. If a monk is practising for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk practising in accordance with the Teaching'. If a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk who has attained Nibbāna in this present life'.
"If a monk regarding birth... etc. if a monk regarding existence... if a monk regarding clinging... if a monk regarding craving... if a monk regarding feeling... if a monk regarding contact... if a monk regarding the six sense bases... if a monk regarding mentality-materiality... if a monk regarding consciousness... if a monk regarding activities... If a monk teaches the Teaching for disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk who preaches the Teaching'. If a monk is practising for disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk practising in accordance with the Teaching'. If a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk who has attained Nibbāna in this present life'."
7.
The Discourse on the Naked Ascetic Kassapa
17. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. The naked ascetic Kassapa saw the Blessed One coming from afar. Having seen him, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the naked ascetic Kassapa said this to the Blessed One - "We would ask Master Gotama a certain point, if Master Gotama gives us permission for the answering of a question."
"It is not the right time yet, Kassapa, for a question; we have entered an inhabited area." For the second time the naked ascetic Kassapa said this to the Blessed One: "We would ask Master Gotama a certain point, if Master Gotama gives us permission for the answering of a question." "It is not the right time yet, Kassapa, for a question; we have entered an inhabited area." For the third time the naked ascetic Kassapa... etc. we have entered an inhabited area. When this was said, the naked ascetic Kassapa said this to the Blessed One - "But we do not wish to ask Master Gotama very much." "Ask, Kassapa, whatever you wish."
"What then, Master Gotama, is suffering self-made?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering made by another?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering both self-made and made by another?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering neither self-made nor made by another but fortuitously arisen?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is there no suffering?" "It is not, Kassapa, that there is no suffering. There is indeed, Kassapa, suffering." "Then Master Gotama does not know suffering, does not see it." "It is not, Kassapa, that I do not know suffering, that I do not see it. I do know, Kassapa, suffering; I do see, Kassapa, suffering."
"Why is it, Master Gotama, that when asked 'Is suffering self-made?' you say 'Not so, Kassapa'? Why then, Master Gotama, when asked 'Is suffering made by another?' you say 'Not so, Kassapa'? Why is it, Master Gotama, that when asked 'Is suffering both self-made and made by another?' you say 'Not so, Kassapa'? Why then, Master Gotama, when asked 'Is suffering neither self-made nor made by another but fortuitously arisen?' you say 'Not so, Kassapa'? Why is it, Master Gotama, that when asked 'Is there no suffering?' you say 'It is not, Kassapa, that there is no suffering; there is indeed, Kassapa, suffering'? When asked 'Then Master Gotama does not know, does not see suffering,' you say 'It is not that I, Kassapa, do not know, do not see suffering. I do know, Kassapa, suffering; I do see, Kassapa, suffering.' Let the Blessed One explain suffering to me, venerable sir. Let the Blessed One teach suffering to me, venerable sir."
"'The one who acts is the one who experiences,' Kassapa - saying thus 'suffering is self-made' from the very beginning, this amounts to eternalism. 'One acts, another experiences,' Kassapa - for one overwhelmed by feeling, saying thus 'suffering is made by another,' this amounts to annihilationism. Not approaching these two extremes, Kassapa, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'"
When this was said, the naked ascetic Kassapa said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, etc. so that those with eyes might see forms; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination."
"Kassapa, whoever was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me."
"If, venerable sir, one who was formerly of another sect wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood."
The naked ascetic Kassapa received the going forth in the presence of the Blessed One, he received full ordination. And not long after being fully ordained, the Venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Kassapa became one of the Worthy Ones. The seventh.
8.
The Discourse on Timbaruka
18. He was dwelling at Sāvatthī. Then the wandering ascetic Timbaruka approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Timbaruka said this to the Blessed One -
"What then, Master Gotama, is pleasure and pain self-made?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain made by another?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain both self-made and made by another?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain neither self-made nor made by another but fortuitously arisen?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is there no pleasure and pain?" "It is not, Timbaruka, that there is no pleasure and pain; there is indeed, Timbaruka, pleasure and pain." "Then Master Gotama does not know pleasure and pain, does not see it?" "It is not, Timbaruka, that I do not know pleasure and pain, that I do not see it. I do know, Timbaruka, pleasure and pain; I do see, Timbaruka, pleasure and pain."
"Why is it, Master Gotama, that when asked 'Is pleasure and pain self-made?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain made by another?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain both self-made and made by another?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain neither self-made nor made by another but fortuitously arisen?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is there no pleasure and pain?' you say 'It is not, Timbaruka, that there is no pleasure and pain; there is indeed, Timbaruka, pleasure and pain'? When asked 'Then Master Gotama does not know pleasure and pain, does not see it,' you say 'It is not, Timbaruka, that I do not know pleasure and pain, that I do not see it. I do know, Timbaruka, pleasure and pain; I do see, Timbaruka, pleasure and pain.' Let Master Gotama explain pleasure and pain to me. Let Master Gotama teach pleasure and pain to me."
"'That feeling, he feels' - Timbaruka, saying thus from the beginning, 'pleasure and pain are self-made,' I do not speak thus. 'One feeling, another feels' - Timbaruka, for one overwhelmed by feeling, saying thus 'pleasure and pain are made by another,' I do not speak thus. Not approaching these two extremes, Timbaruka, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'"
When this was said, the wandering ascetic Timbaruka said this to the Blessed One - "Excellent, Master Gotama! Etc. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The eighth.
9.
The Discourse on Fools and Wise Men
19. He was dwelling at Sāvatthī, etc. "For a fool, monks, hindered by ignorance, associated with craving, thus this body has arisen. Thus this body and externally mentality-materiality, thus this is a dyad, dependent on the dyad is contact, the six sense bases only, touched by which the fool experiences pleasure and pain, or by one or other of them."
"For a wise person, monks, hindered by ignorance, associated with craving, thus this body has arisen. Thus this body and externally mentality-materiality, thus this is a dyad, dependent on the dyad is contact, the six sense bases only, touched by which the wise person experiences pleasure and pain, or by one or other of them."
"Therein, monks, what is the distinction, what is the disparity, what is the difference between a wise person and a fool?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."
"If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"By whatever ignorance, monks, the fool was hindered, by whatever craving he was associated, thus this body has arisen, that very ignorance of the fool has not been abandoned, that craving has not been eliminated. What is the reason for this? The fool, monks, did not practise the holy life rightly for the complete destruction of suffering. Therefore the fool, upon the body's collapse, goes to a new body; being one who goes to a new body, he is not released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is not released from suffering, I say.
"By whatever ignorance, monks, the wise person was hindered, by whatever craving he was associated, thus this body has arisen, that very ignorance of the wise person has been abandoned, that craving has been eliminated. What is the reason for this? The wise person, monks, practised the holy life rightly for the complete destruction of suffering. Therefore the wise person, upon the body's collapse, does not go to a new body. Being one who does not go to a new body, he is released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is released from suffering, I say. This, monks, is the distinction, this is the disparity, this is the difference between a wise person and a fool, that is to say, abiding by the holy life." The ninth.
10.
The Discourse on Conditions
20. He was dwelling at Sāvatthī, etc. "I will teach you, monks, dependent origination and the dependently arisen phenomena. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is dependent origination? With birth as condition, monks, ageing and death. Whether there is an arising of Truth-finders or whether there is no arising of Truth-finders, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena, specific conditionality. The Truth-finder awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear. And he says 'See' - 'With birth as condition, monks, ageing and death.'
With existence as condition, monks, birth, etc. With clinging as condition, monks, existence... With craving as condition, monks, clinging... With feeling as condition, monks, craving... With contact as condition, monks, feeling... With the six sense bases as condition, monks, contact... With mentality-materiality as condition, monks, the six sense bases... With consciousness as condition, monks, mentality-materiality... With activities as condition, monks, consciousness... With ignorance as condition, monks, activities. Whether there is an arising of Truth-finders or whether there is no arising of Truth-finders, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena, specific conditionality. The Truth-finder awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear. And he says 'See' - 'With ignorance as condition, monks, activities.' Thus indeed, monks, whatever actuality, unerringness, not-otherwiseness, specific conditionality there is - this is called, monks, dependent origination.
"And what, monks, are the dependently arisen phenomena? Ageing and death, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Birth, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Existence, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Clinging, monks, etc. Craving, monks... Feeling, monks... Contact, monks... The six sense bases, monks... Mentality-materiality, monks... Consciousness, monks... Activities, monks... Ignorance, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. These are called, monks, the dependently arisen phenomena.
"When, monks, for a noble disciple this dependent origination and these dependently arisen phenomena are well seen as they really are with right wisdom, he will certainly not run back to the past - 'Did I exist in the past period of time, or did I not exist in the past period of time, what was I in the past period of time, how was I in the past period of time, having been what, what did I become in the past period of time?'; or run forward to the future - 'Shall I exist in the future period of time, or shall I not exist in the future period of time, what shall I be in the future period of time, how shall I be in the future period of time, having been what, what shall I become in the future period of time?'; or regarding the present period of time at this moment, he will be internally doubtful - 'Am I, or am I not, what am I, how am I, where has this being come from, where will he be going?' - this is impossible. What is the reason for this? For, monks, this dependent origination and these dependently arisen phenomena are well seen as they really are with right wisdom by the noble disciple." The tenth.
The Chapter on Nutriment is second.
Its summary:
Kaccānagotta, the Teaching-preacher, the naked ascetic, and with Timbaruka;
The fool and the wise one, and the tenth on condition.