3.
The Chapter on the Ten Powers
1.
The Discourse on the Ten Powers
21. He was dwelling at Sāvatthī, etc. "Monks, the Truth-finder, endowed with ten powers and endowed with four grounds of self-confidence, acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus when this exists, that comes to be; from the arising of this, that arises. When this is absent, that does not exist; from the cessation of this, that ceases. That is to say, 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 Second Discourse on the Ten Powers
22. He was dwelling at Sāvatthī, etc. "Monks, the Truth-finder, endowed with ten powers and endowed with four grounds of self-confidence, acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases. That is to say, 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.'
"Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, it is fitting for a son of good family who has gone forth out of faith to arouse energy - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up. What is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.'
"Monks, the lazy one dwells in suffering, mixed up with evil unwholesome mental states, and neglects a great benefit for oneself. But, monks, one who has aroused energy dwells in happiness, secluded from evil unwholesome mental states, and fulfils a great benefit for oneself. Not by the inferior, monks, is there attainment of the highest. But by the highest, monks, is there attainment of the highest. This holy life is like the cream to be drunk, monks; the Teacher is present before you. Therefore, monks, arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. 'Thus this going forth of ours will not be barren but fruitful and yielding growth. And the services of those whose requisites of robes, almsfood, lodging and medicine for the sick we use will be of great fruit and great benefit to them' - thus indeed, monks, should you train. For indeed, monks, one seeing one's own benefit should strive with diligence; for indeed, monks, one seeing the benefit of others should strive with diligence; for indeed, monks, one seeing the benefit of both should strive with diligence." The second.
3.
The Discourse on Proximate Cause
23. He was dwelling at Sāvatthī, etc. "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there elimination of mental corruptions? Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus, monks, for one knowing thus, for one seeing thus, there is elimination of mental corruptions."
"And that knowledge of destruction in destruction, monks, that too I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of the knowledge of destruction? 'Liberation' should be said. Liberation too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of liberation? 'Dispassion' should be said. Dispassion too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of dispassion? 'Disenchantment' should be said. Disenchantment too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of disenchantment? 'Knowledge and vision of things as they really are' should be said. Knowledge and vision of things as they really are too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of knowledge and vision of things as they really are? 'Concentration' should be said. Concentration too, monks, I say has a proximate cause, not without a proximate cause.
"And what, monks, is the proximate cause of concentration? 'Happiness' should be said. Happiness too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of happiness? 'Tranquillity' should be said. Tranquillity too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of tranquillity? 'Rapture' should be said. Rapture too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of rapture? 'Gladness' should be said. Gladness too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of gladness? 'Faith' should be said. Faith too, monks, I say has a proximate cause, not without a proximate cause.
"And what, monks, is the proximate cause of faith? 'Suffering' should be said. Suffering too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of suffering? 'Birth' should be said. Birth too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of birth? 'Existence' should be said. Existence too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of existence? 'Clinging' should be said. Clinging too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of clinging? 'Craving' should be said. Craving too I say, monks, has a proximate cause, not without a proximate cause.
"And what, monks, is the proximate cause of craving? 'Feeling' should be said... etc. 'Contact' should be said... 'The six sense bases' should be said... 'Mentality-materiality' should be said... 'Consciousness' should be said... 'Activities' should be said. Activities too I say, monks, have a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of activities? 'Ignorance' should be said.
"Thus indeed, monks, with ignorance as proximate cause, activities; with activities as proximate cause, consciousness; with consciousness as proximate cause, mentality-materiality; with mentality-materiality as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, joy; with joy as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, knowledge and vision of things as they really are; with knowledge and vision of things as they really are as proximate cause, disenchantment; with disenchantment as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, knowledge of elimination.
"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels. The mountain grottoes, clefts, and channels being full, fill the small pools. The small pools being full, fill the large pools. The large pools being full, fill the rivulets. The rivulets being full, fill the great rivers. The great rivers being full, fill the great ocean.
"Just so, monks, with ignorance as proximate cause, activities; with activities as proximate cause, consciousness; with consciousness as proximate cause, mentality-materiality; with mentality-materiality as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, knowledge and vision of things as they really are; with knowledge and vision of things as they really are as proximate cause, disenchantment; with disenchantment as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, knowledge of elimination." The third.
4.
The Discourse on Those of Other Sects
24. He was dwelling at Rājagaha in the Bamboo Grove. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Venerable Sāriputta: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the park of the heterodox wandering ascetics?"
Then the Venerable Sāriputta approached the park of the heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Sāriputta seated to one side, those heterodox wandering ascetics said this:
"There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another. There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen. Now, friend Sāriputta, what does the ascetic Gotama assert here, what does he proclaim? And how, answering, would we be ones who speak what has been said by the ascetic Gotama, and would not misrepresent the ascetic Gotama with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"
"Suffering has been declared by the Blessed One to be dependently arisen, friend. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.
"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible."
The Venerable Ānanda heard this friendly conversation of the Venerable Sāriputta with those heterodox wandering ascetics. Then the Venerable Ānanda, having walked for almsfood in Rājagaha, after the meal, having returned from his alms round, 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 Ānanda reported to the Blessed One all the friendly conversation that the Venerable Sāriputta had with those heterodox wandering ascetics.
"Good, good, Ānanda, as Sāriputta answering rightly would answer. Suffering, Ānanda, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.
"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible.
"On one occasion, Ānanda, I was dwelling right here at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then, Ānanda, having dressed in the earlier period of the day, taking my bowl and robe, I entered Rājagaha for almsfood. This occurred to me, Ānanda - 'It is still very early to walk for almsfood in Rājagaha. What if I were to approach the park of the heterodox wandering ascetics?'
"Then, Ānanda, I approached the park of the heterodox wandering ascetics; having approached, I exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, I sat down to one side. To me seated to one side, Ānanda, those heterodox wandering ascetics said this -
'There are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made. And there are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be made by another. There are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be both self-made and made by another. And there are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen. Here, what does the venerable Gotama assert, what does he proclaim? And how answering would we be ones who speak what has been said by the venerable Gotama, and would not misrepresent the venerable Gotama with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?'
"When this was said, Ānanda, I said this to those heterodox wandering ascetics - 'Suffering, friends, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.'
"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible." "Wonderful, venerable sir, marvellous, venerable sir! For indeed the entire meaning will have been spoken in a single phrase. Could this same meaning, venerable sir, when spoken in detail, be both profound and profound in appearance?"
"If so, Ānanda, let that occur to you here." "If, venerable sir, they were to ask me thus - 'Friend Ānanda, ageing and death, what is their source, what is their origin, what gives birth to them, what is their production?' Thus asked, venerable sir, I would answer thus - 'Friend, ageing and death have birth as their source, birth as their origin, birth gives birth to them, birth is their production.' Thus asked, venerable sir, I would answer thus.
"If, venerable sir, they were to ask me thus - 'But friend Ānanda, birth, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, birth has existence as its source, existence as its origin, existence gives birth to it, existence is its production.' Thus asked, venerable sir, I would answer thus.
"If, venerable sir, they were to ask me thus - 'But friend Ānanda, existence, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, existence has clinging as its source, clinging as its origin, clinging gives birth to it, clinging is its production.' Thus asked, venerable sir, I would answer thus.
"If, venerable sir, they were to ask me thus - 'But friend, clinging, etc. 'But friend, craving, etc. 'But friend, feeling, etc. If, venerable sir, they were to ask me thus - 'But friend Ānanda, contact, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, 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.' 'But, friend, 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.' Thus asked, venerable sir, I would answer thus." The fourth.
5.
The Discourse on Bhūmija
25. He was dwelling at Sāvatthī. Then the Venerable Bhūmija, in the evening, having emerged from seclusion, 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 Bhūmija said this to the Venerable Sāriputta -
"There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be made by another. There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be both self-made and made by another. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen. Here, friend Sāriputta, what does the Blessed One assert, what does he proclaim, and how answering would we be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"
"Pleasure and pain have been declared by the Blessed One to be dependently arisen, friend. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.
"Therein, friend, those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, friend, those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made, that they should experience this without contact - this is impossible. And those who, etc. ... and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible."
The Venerable Ānanda heard this friendly conversation of the Venerable Sāriputta with the Venerable Bhūmija. Then the Venerable Ānanda 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 Ānanda reported to the Blessed One all the friendly conversation that the Venerable Sāriputta had with the Venerable Bhūmija.
"Good, good, Ānanda, as Sāriputta answering rightly would answer. Pleasure and pain, Ānanda, have been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.
"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible.
"If, Ānanda, there is body, because of bodily volition there arises internal pleasure and pain. If, Ānanda, there is speech, because of verbal volition there arises internal pleasure and pain. If, Ānanda, there is mind, because of mental volition there arises internal pleasure and pain, and with ignorance as condition.
"Either oneself, Ānanda, generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that bodily activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or not fully aware, Ānanda, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain.
"Either oneself, Ānanda, generates that verbal activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that verbal activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, etc. or not fully aware, Ānanda, one generates that verbal activity, because of which condition there arises for him internal pleasure and pain.
"Either oneself, Ānanda, generates that mental activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that mental activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, etc. or not fully aware, Ānanda, one generates that mental activity, because of which condition there arises for him internal pleasure and pain.
"In these states, Ānanda, ignorance is involved. But from the complete fading away and cessation of ignorance, Ānanda, 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." The fifth.
6.
The Discourse on Upavāṇa
26. He was dwelling at Sāvatthī. Then the Venerable Upavāṇa 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 Upavāṇa said this to the Blessed One -
"There are, venerable sir, some ascetics and brahmins who declare suffering to be self-made. And there are, venerable sir, some ascetics and brahmins who declare suffering to be made by another. And there are, venerable sir, some ascetics and brahmins who declare suffering to be both self-made and made by another. And there are, venerable sir, some ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen. Here, venerable sir, what does the Blessed One assert, what does he proclaim, and how answering would we be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"
"Suffering, Upavāṇa, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.
"Therein, Upavāṇa, those ascetics and brahmins who declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.
"Therein, Upavāṇa, those ascetics and brahmins who declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible." The sixth.
7.
The Discourse on Conditions
27. He was dwelling at Sāvatthī, etc. "With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering.
"And what, monks, is ageing and death? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings - this is called ageing. Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body of those various beings from those various orders of beings; this is called death. Thus this ageing and this death. This is called, monks, ageing and death. From the origin of birth is the origin of ageing and death; from the cessation of birth is the cessation of ageing and death. It is just this noble eightfold path that is the practice leading to the cessation of ageing and death. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
"And what, monks, is birth? Etc. And what, monks, is existence? And what, monks, is clinging? And what, monks, is craving? And what, monks, is feeling? And what, monks, is contact? And what, monks, is the six sense bases? And what, monks, is mentality-materiality? And what, monks, is consciousness?
"And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities. From the origin of ignorance is the origin of activities; from the cessation of ignorance is the cessation of activities. It is just this noble eightfold path that is the practice leading to the cessation of activities. That is: right view, etc. right concentration.
"Since, monks, a noble disciple thus understands condition, thus understands the origin of condition, thus understands the cessation of condition, thus understands the practice leading to the cessation of condition. This is called, monks, a noble disciple who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The seventh.
8.
The Discourse on the Monk
28. He was dwelling at Sāvatthī, etc. There, etc. Here, monks, a monk understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, understands the practice leading to the cessation of ageing and death, understands birth, etc. understands existence... understands clinging... understands craving... understands feeling... understands contact... understands the six sense bases... understands mentality-materiality... understands consciousness... understands activities, understands the origin of activities, understands the cessation of activities, understands the practice leading to the cessation of activities.
"And what, monks, is ageing and death? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings - this is called ageing. Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body of those various beings from those various orders of beings; this is called death. Thus this ageing and this death. This is called, monks, ageing and death. From the origin of birth is the origin of ageing and death; from the cessation of birth is the cessation of ageing and death. It is just this noble eightfold path that is the practice leading to the cessation of ageing and death. That is: right view, etc. right concentration.
"And what, monks, is birth? Etc. And what, monks, is existence? And what, monks, is clinging? feeling... contact... the six sense bases... mentality-materiality... consciousness...
"And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities. From the origin of ignorance is the origin of activities; from the cessation of ignorance is the cessation of activities. It is just this noble eightfold path that is the practice leading to the cessation of activities. That is: right view, etc. right concentration.
"Since, monks, a monk thus understands ageing and death, thus understands the origin of ageing and death, thus understands the cessation of ageing and death, thus understands the practice leading to the cessation of ageing and death, thus understands birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... activities... the origin of activities... the cessation of activities... thus understands the practice leading to the cessation of activities. This is called, monks, a monk who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The eighth.
9.
The Discourse on Ascetics and Brahmins
29. He was dwelling at Sāvatthī, etc. There, etc. "Whatever ascetics or brahmins, monks, who do not fully understand ageing and death, do not fully understand the origin of ageing and death, do not fully understand the cessation of ageing and death, do not fully understand the practice leading to the cessation of ageing and death, do not fully understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... activities... the origin of activities... the cessation of activities... do not fully 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 fully understand ageing and death, fully understand the origin of ageing and death, fully understand the cessation of ageing and death, fully understand the practice leading to the cessation of ageing and death, fully understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... fully understand activities, fully understand the origin of activities, fully understand the cessation of activities, fully 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 ninth.
10.
The Second Discourse on Ascetics and Brahmins
30. He was dwelling at Sāvatthī, etc. There, 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, that they indeed will transcend ageing and death and remain - this is impossible. They do not understand 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, that they indeed will transcend activities and remain - this is impossible."
"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, that they indeed will transcend ageing and death and remain - this is possible. They understand 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. That they indeed will transcend activities and remain - this is possible." The tenth.
The Chapter on the Ten Powers is third.
Its summary:
Upavāṇa, condition, monk, and two on ascetics and brahmins.