4.
The Chapter on Kaḷāra the Khattiya
1.
The Discourse on What Has Come to Be
31. On one occasion the Blessed One was dwelling at Sāvatthī. There the Blessed One addressed the Venerable Sāriputta - "This was said, Sāriputta, in the Pārāyana, in Ajita's Question -
Tell me, prudent one, when asked, their conduct, dear sir.'
"How, Sāriputta, should the meaning of what was spoken in brief be seen in detail?" When this was said, the Venerable Sāriputta remained silent. For the second time the Blessed One addressed the Venerable Sāriputta... etc. For the second time the Venerable Sāriputta remained silent. For the third time the Blessed One addressed the Venerable Sāriputta - "This was said, Sāriputta, in the Pārāyana, in Ajita's Question -
Tell me, prudent one, when asked, their conduct, dear sir.'
"How, Sāriputta, should the meaning of what was spoken in brief be seen in detail?" For the third time the Venerable Sāriputta remained silent.
"Do you see, Sāriputta, 'This has come to be'?" 'This has come to be' - venerable sir, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has come to be. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has originated from nutriment. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has the nature of cessation. Thus indeed, venerable sir, one is a trainee.
"And how, venerable sir, is one who has comprehended the teachings? 'This has come to be' - venerable sir, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has come to be, one is liberated by non-clinging. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has originated from nutriment, one is liberated by non-clinging. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has the nature of cessation, one is liberated by non-clinging. Thus indeed, venerable sir, one is one who has comprehended the teachings. Thus indeed, venerable sir, that which was said in the Pārāyana, in Ajita's Question -
Tell me, prudent one, when asked, their conduct, dear sir.'
"I, venerable sir, understand in detail the meaning of what was spoken in brief thus."
"Good, good, Sāriputta, 'This has come to be,' Sāriputta, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has come to be. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has originated from nutriment. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has the nature of cessation. Thus indeed, Sāriputta, one is a trainee.
"And how, Sāriputta, is one who has understood the phenomena? 'This has come to be,' Sāriputta, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has come to be, one is liberated by non-clinging. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has originated from nutriment, one is liberated by non-clinging. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has the nature of cessation, one is liberated by non-clinging. Thus indeed, Sāriputta, is one who has understood the phenomena. Thus indeed, Sāriputta, what was said in the Pārāyana, in the Questions of Ajita -
Tell me, prudent one, when asked, their conduct, dear sir.'
This, Sāriputta, is how the meaning of what was spoken in brief should be seen in detail." The first.
2.
The Discourse on Kaḷāra
32. He was dwelling at Sāvatthī. Then the monk Kaḷārakhattiyo 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 monk Kaḷārakhattiyo said this to the Venerable Sāriputta - "Moḷiyaphagguna, friend Sāriputta, the monk, having rejected the training, has returned to the lower life. Surely that venerable one did not find comfort in this Teaching and discipline. Has the Venerable Sāriputta then attained comfort in this Teaching and discipline?"
"I indeed, friend, am not uncertain." "And in the future, friend?"
"I indeed, friend, do not doubt sceptically."
Then the monk Kaḷārakhattiyo, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kaḷārakhattiyo said this to the Blessed One - "Venerable sir, the Venerable Sāriputta has declared the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'"
Then the Blessed One addressed a certain monk - "Come, monk, in my name address Sāriputta - 'The Teacher calls you, friend Sāriputta.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "The Teacher calls you, friend Sāriputta." "Yes, friend," the Venerable Sāriputta replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "Is it true, Sāriputta, that you have declared the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being'?" "No indeed, venerable sir, the meaning was not spoken with those terms, with those phrases." "By whatever method, Sāriputta, a son of good family declares the final liberating knowledge, what has been declared should be seen as declared." "Did I not also, venerable sir, say thus - 'No indeed, venerable sir, the meaning was not spoken with those terms, with those phrases'?"
"If, Sāriputta, they were to ask you thus - 'But knowing in what way, friend Sāriputta, seeing in what way, was final liberating knowledge declared by you - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?' Thus asked, Sāriputta, how would you answer?"
"If, venerable sir, they were to ask me thus - 'But knowing in what way, friend Sāriputta, seeing in what way, was final liberating knowledge declared by you - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?' Thus asked, venerable sir, I would answer thus - 'Friend, birth has a source; through the elimination of that source, when it is eliminated, it is known "I am eliminated." Having known "I am eliminated" - birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' Thus asked, venerable sir, I would answer thus."
"But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, birth, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, 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."
"But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, existence, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, 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."
"But if, Sāriputta, they were to ask you thus - 'But friend, clinging, etc. But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, craving, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, craving, 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, craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production.' Thus asked, venerable sir, I would answer thus."
"But if, Sāriputta, they were to ask you thus - 'How knowing, friend Sāriputta, how seeing, did that delight in feelings not arise for you?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'How knowing, friend Sāriputta, how seeing, did that delight in feelings not arise for you?' - thus asked, venerable sir, I would answer thus - 'Friend, there are these three feelings. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. These three feelings, friend, are impermanent. What is impermanent, that is suffering - this being understood, that delight in feelings did not arise for me.' Thus asked, venerable sir, I would answer thus."
"Good, good, Sāriputta. This too, Sāriputta, is a method for the explanation of this very meaning in brief - 'Whatever is felt, that is in suffering.'"
"But if, Sāriputta, they were to ask you thus - 'Through what deliverance, friend Sāriputta, was final liberating knowledge declared by you - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'Through what deliverance, friend Sāriputta, was final liberating knowledge declared by you - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?' Thus asked, venerable sir, I would answer thus - 'Through internal deliverance, friend, through the elimination of all clinging, I dwell thus mindful in such a way that for one dwelling mindful, the mental corruptions do not flow in, and I do not despise myself.' Thus asked, venerable sir, I would answer thus."
"Good, good, Sāriputta. This too, Sāriputta, is a method for the explanation of this very meaning in brief - 'Those mental corruptions spoken of by the ascetic, regarding those I am not uncertain, that they have been abandoned by me - I do not doubt.'" This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the monks - "Friends, unannounced to me beforehand, the Blessed One asked me the first question, and there was hesitation for me. But when, friends, the Blessed One gave thanks for the first question, this occurred to me - If the Blessed One were to ask me about this matter for a day with various terms and various methods, I would answer the Blessed One about this matter for a day with various terms and various methods. If the Blessed One were to ask me about this matter for a night with various terms and various methods, I would answer the Blessed One about this matter for a night with various terms and various methods. If the Blessed One were to ask me about this matter for a night and day with various terms and various methods, I would answer the Blessed One about this matter for a night and day with various terms and various methods. If the Blessed One were to ask me about this matter for two nights and days, etc. I would answer the Blessed One about this matter for two nights and days, etc. If the Blessed One were to ask me about this matter for three nights and days, etc. I would answer the Blessed One about this matter for three nights and days, etc. If the Blessed One were to ask me about this matter for four nights and days, etc. I would answer the Blessed One about this matter for four nights and days, etc. If the Blessed One were to ask me about this matter for five nights and days, etc. I would answer the Blessed One about this matter for five nights and days, etc. If the Blessed One were to ask me about this matter for six nights and days, etc. I would answer the Blessed One about this matter for six nights and days, etc. If the Blessed One were to ask me about this matter for seven nights and days with various terms and various methods, I would answer the Blessed One about this matter for seven nights and days with various terms and various methods."
Then the monk Kaḷārakhattiyo, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kaḷārakhattiyo said this to the Blessed One - "Venerable sir, a lion's roar has been roared by the Venerable Sāriputta - 'Friend, the Blessed One asked me the first question unannounced, and there was hesitation on my part. But when, friends, the Blessed One gave thanks for the first question, this occurred to me - If the Blessed One were to ask me about this matter for a day with various terms and various methods of exposition, I would answer the Blessed One about this matter for a day with various terms and various methods of exposition; if for a night... etc. if the Blessed One were to ask me for a night and day... etc. if the Blessed One were to ask me for two nights and days... etc. three... four... five... six... If the Blessed One were to ask me about this matter for seven nights and days with various terms and various methods, I would answer the Blessed One about this matter for seven nights and days with various terms and various methods."
"For, monk, the element of phenomena has been thoroughly penetrated by Sāriputta, and because of the thorough penetration of that element of phenomena, if I were to ask Sāriputta about this matter for a day with various terms and various methods of exposition, Sāriputta would answer me about this matter for a day with various terms and various methods of exposition. If I were to ask Sāriputta about this matter for a night with various terms and various methods of exposition, Sāriputta would answer me about this matter for a night... etc. If I were to ask Sāriputta about this matter for a night and day, Sāriputta would answer me about this matter for a night and day... If I were to ask Sāriputta about this matter for two nights and days, Sāriputta would answer me about this matter for two nights and days... If I were to ask Sāriputta about this matter for three nights and days, Sāriputta would answer me about this matter for three nights and days... If I were to ask Sāriputta about this matter for four nights and days, Sāriputta would answer me about this matter for four nights and days... If I were to ask Sāriputta about this matter for five nights and days, Sāriputta would answer me about this matter for five nights and days... If I were to ask Sāriputta about this matter for six nights and days, Sāriputta would answer me about this matter for six nights and days... If I were to ask Sāriputta about this matter for seven nights and days with various terms and various methods of exposition, Sāriputta would answer me about this matter for seven nights and days with various terms and various methods of exposition." The second.
3.
The Discourse on Cases of Knowledge
33. At Sāvatthī, etc. "I will teach you, monks, forty-four cases of knowledge. 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 forty-four cases of knowledge? Knowledge of ageing and death, knowledge of the origin of ageing and death, knowledge of the cessation of ageing and death, knowledge of the practice leading to the cessation of ageing and death; knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the practice leading to the cessation of birth; knowledge of existence, knowledge of the origin of existence, knowledge of the cessation of existence, knowledge of the practice leading to the cessation of existence; knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the practice leading to the cessation of clinging; knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the practice leading to the cessation of craving; knowledge of feeling, knowledge of the origin of feeling, knowledge of the cessation of feeling, knowledge of the practice leading to the cessation of feeling; knowledge of contact, etc. knowledge of the six sense bases, knowledge of mentality-materiality, knowledge of consciousness, knowledge of activities, knowledge of the origin of activities, knowledge of the cessation of activities, knowledge of the practice leading to the cessation of activities. These are called, monks, the forty-four cases of knowledge.
"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, as follows - right view, etc. right concentration.
"Since, monks, a noble disciple 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, this is his knowledge of phenomena. He, by this phenomenon that is seen, known, immediate, attained, and penetrated, draws an inference regarding the past and future.
"Whatever ascetics or brahmins in the past period of time directly knew ageing and death, directly knew the origin of ageing and death, directly knew the cessation of ageing and death, directly knew the practice leading to the cessation of ageing and death, all of them directly knew in just the same way as I do now.
"And whatever ascetics or brahmins in the future period of time will directly know ageing and death, will directly know the origin of ageing and death, will directly know the cessation of ageing and death, will directly know the practice leading to the cessation of ageing and death, all of them will directly know in just the same way as I do now." This is his inferential knowledge.
"Since, monks, for a noble disciple these two knowledges are pure and bright - knowledge of phenomena and inferential knowledge. 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."
"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, as follows - right view, etc. right concentration.
"Since, monks, a noble disciple thus understands activities, thus understands the origin of activities, thus understands the cessation of activities, thus understands the practice leading to the cessation of activities, this is his knowledge of phenomena. He, by this phenomenon that is seen, known, immediate, attained, and penetrated, draws an inference regarding the past and future.
"Whatever ascetics or brahmins in the past period of time directly knew activities, directly knew the origin of activities, directly knew the cessation of activities, directly knew the practice leading to the cessation of activities, all of them directly knew in just the same way as I do now.
"And whatever ascetics or brahmins in the future period of time will directly know activities, will directly know the origin of activities, will directly know the cessation of activities, will directly know the practice leading to the cessation of activities, all of them will directly know in just the same way as I do now. This is his inferential knowledge.
"Since, monks, for a noble disciple these two knowledges are pure and bright - knowledge of phenomena and inferential knowledge. 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 third.
4.
The Second Discourse on Cases of Knowledge
34. He was dwelling at Sāvatthī, etc. "I will teach you, monks, seventy-seven cases of knowledge. 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 seventy-seven cases of knowledge? The knowledge that 'birth is the condition for ageing and death'; the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that in the past too 'birth is the condition for ageing and death', the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that in the future too 'birth is the condition for ageing and death', the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation.
The knowledge that 'existence is the condition for birth', etc. the knowledge that 'clinging is the condition for existence', the knowledge that 'craving is the condition for clinging', the knowledge that 'feeling is the condition for craving', the knowledge that 'contact is the condition for feeling', the knowledge that 'the six sense bases are the condition for contact', the knowledge that 'mentality-materiality is the condition for the six sense bases', the knowledge that 'consciousness is the condition for mentality-materiality', the knowledge that 'activities are the condition for consciousness'; the knowledge that 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that in the past too 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that in the future too 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. These are called, monks, the seventy-seven cases of knowledge." The fourth.
5.
The Discourse on Ignorance as Condition
35. 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." When this was said, a certain monk said this to the Blessed One - "What indeed, venerable sir, is ageing and death, and to whom does this ageing and death belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is ageing and death, and to whom does this ageing and death belong?' or whoever, monk, would say 'Ageing and death is one thing, and this ageing and death belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Truth-finder teaches the Teaching by the middle - 'Birth is the condition for ageing and death.'"
"What indeed, venerable sir, is birth, and to whom does this birth belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is birth, and to whom does this birth belong?' or whoever, monk, would say 'Birth is one thing, and this birth belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Truth-finder teaches the Teaching by the middle - 'Existence is the condition for birth.'"
"What indeed, venerable sir, is existence, and to whom does this existence belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is existence, and to whom does this existence belong?' or whoever, monk, would say 'Existence is one thing, and this existence belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life; monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Truth-finder teaches the Teaching by the middle - 'Clinging is the condition for existence,' etc. 'Craving is the condition for clinging,' 'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness.'"
"What, venerable sir, are activities, and to whom are these activities?" "That is not a proper question," the Blessed One said, "'What are activities, and to whom are these activities?' - thus, monk, whoever would say, or 'Activities are one thing, and these activities belong to another' - thus, monk, whoever would say, both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life; monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Truth-finder teaches the Teaching by the middle - 'ignorance is the condition for activities.'"
"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is ageing and death, and to whom is this ageing and death?' or 'Ageing and death is one thing, and this ageing and death belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.
"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is birth, and to whom is this birth?' or 'Birth is one thing, and this birth belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.
"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - What is existence... etc. what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... etc.
"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What are activities, and to whom are these activities?' or 'Activities are one thing, and these activities belong to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future." The fifth.
6.
The Second Discourse on Ignorance as Condition
36. 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.
"'What is ageing and death, and to whom does this ageing and death belong?' - thus, monks, whoever would say, or 'Ageing and death is one thing, and this ageing and death belongs to another' - thus, monks, whoever would say, both of these are one in meaning, only different in phrasing. Monks, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monks, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monks, the Truth-finder teaches the Teaching by the middle - 'Birth is the condition for ageing and death.'"
"What is birth... etc. what is existence... what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... 'What are activities, and to whom are these activities?' - thus, monks, whoever would say, or 'Activities are one thing, and these activities belong to another' - thus, monks, whoever would say, both of these are one in meaning, only different in phrasing. Monks, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monks, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monks, the Truth-finder teaches the Teaching by the middle - 'ignorance is the condition for activities.'"
"But from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is ageing and death, and to whom is this ageing and death?' or 'Ageing and death is one thing, and this ageing and death belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.
"But from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is birth... etc. what is existence... what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... 'What are activities, and to whom are these activities?' or 'Activities are one thing, and these activities belong to another'; 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future." The sixth.
7.
The Discourse on Not Yours
37. He was dwelling at Sāvatthī, etc. "This body, monks, is not yours nor that of others. This, monks, is old action, conditioned, fashioned by volition, that is to be experienced, should be seen thus."
"Therein, monks, a learned noble disciple attends wisely to dependent origination itself - 'Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, this does not exist; from the cessation of this, this 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 seventh.
8.
The Discourse on Volition
38. At Sāvatthī. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering."
"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.
"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no production of rebirth in the future. When there is no production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." The eighth.
9.
The Second Discourse on Volition
39. He was dwelling at Sāvatthī, etc. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling, etc. craving... clinging... existence... birth... with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering."
"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases, etc. Thus is the origin of this whole mass of suffering.
"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. thus is the cessation of this whole mass of suffering." The ninth.
10.
The Third Discourse on Volition
40. He was dwelling at Sāvatthī, etc. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering."
"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.
"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." The tenth.
The Chapter on Kaḷāra the Khattiya is fourth.
Its summary:
Two on Ignorance as Condition, Not from You, and three on Volition.