“Bhikkhus, when there is the body, then because of bodily volition pleasure and pain arise internally; when there is speech, then because of verbal volition pleasure and pain arise internally; when there is the mind, then because of mental volition pleasure and pain arise internally — with ignorance itself as condition.
“Either on one’s own, bhikkhus, one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally, or others make one generate that bodily volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally.
“Either on one’s own, bhikkhus, one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that verbal volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally.
“Either on one’s own, bhikkhus, one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that mental volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally.
“Ignorance is comprised within these states. But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise in one internally; that speech does not exist conditioned by which that pleasure and pain arise in one internally; that mind does not exist conditioned by which that pleasure and pain arise in one internally. That field does not exist, that site does not exist, that base does not exist, that location does not exist conditioned by which that pleasure and pain arise in one internally.
***
“Bhikkhus, there are these four acquisitions of individuality. What four? (1) There is an acquisition of individuality in which one’s own volition operates, not the volition of others. (2) There is an acquisition of individuality in which the volition of others operates, not one’s own volition. (3) There is an acquisition of individuality in which both one’s own volition and the volition of others operate. (4) And there is an acquisition of individuality in which neither one’s own volition nor the volition of others operates. These are the four acquisitions of individuality.”
When this was said, the Venerable Sāriputta said to the Blessed One: “Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. (1) In that acquisition of individuality in which one’s own volition operates but not the volition of others, it is by reason of their own volition that beings pass away from that group. (2) In that acquisition of individuality in which the volition of others operates but not one’s own volition, it is by reason of the volition of others that beings pass away from that group. (3) In that acquisition of individuality in which both one’s own volition and the volition of others operate, it is by reason of both one’s own volition and the volition of others that beings pass away from that group. (4) But, Bhante, what kind of devas should be understood as the acquisition of individuality in which neither one’s own volition nor the volition of others operates?”
“They are, Sāriputta, the devas of the base of neitherperception-nor-non-perception.”
“Why is it, Bhante, that some beings who pass away from that group are returners, who come back to this state of being, while others are non-returners, who do not come back to this state of being?”
“Here, Sāriputta, some person has not abandoned the lower fetters. In this very life he enters and dwells in the base of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas in the base of neither-perceptionnor-non-perception. When he passes away from there he is a returner who comes back to this state of being.
“But some [other] person here has abandoned the lower fetters. In this very life he enters and dwells in the base of neitherperception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas in the base of neither-perceptionnor-non-perception. When he passes away from there he is a non-returner who does not come back to this state of being.
“This, Sāriputta, is the reason some beings here who pass away from that group are returners, who come back to this state of being, while others are non-returners, who do not come back to this state of being.”
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
(1) “A half-month, friends, after my full ordination I realized the analytical knowledge of meaning by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.
(2) “A half-month after my full ordination I realized the analytical knowledge of the Dhamma by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.
(3) “A half-month after my full ordination I realized the analytical knowledge of language by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.
(4) “A half-month after my full ordination I realized the analytical knowledge of discernment by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.”
Then the Venerable Mahākoṭṭhita approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked the Venerable Sāriputta:
(1) “Friend, with the remainderless fading away and cessation of the six bases for contact, is there anything else?”
“Do not say so, friend.”
(2) “With the remainderless fading away and cessation of the six bases for contact, is there nothing else?”
“Do not say so, friend.”
(3) “With the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?”
“Do not say so, friend.”
(4) “With the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?”
“Do not say so, friend.”
“Friend, when you are asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there something else?’ you say: ‘Do not say so, friend.’ And when you are asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there nothing else? ... Is there both something else and nothing else? ... Is there neither something else nor nothing else?’ [in each case] you say: ‘Do not say so, friend.’ In what way should the meaning of this statement be understood?”
(1) “Friend, if one says: ‘With the remainderless fading away and cessation of the six bases for contact, there is something else,’ one proliferates that which is not to be proliferated. (2) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is nothing else,’ one proliferates that which is not to be proliferated. (3) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is both something else and nothing else,’ one proliferates that which is not to be proliferated. (4) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is neither something else nor nothing else,’ one proliferates that which is not to be proliferated.
“Friend, as far as the range of the six bases for contact extends, just so far extends the range of proliferation. As far as the range of proliferation extends, just so far extends the range of the six bases for contact. With the remainderless fading away and cessation of the six bases for contact there is the cessation of proliferation, the subsiding of proliferation.”
Then the Venerable Ānanda approached the Venerable Mahākoṭṭhita and exchanged greetings with him.
[This sutta is exactly the same as 4:173 except that here Ānanda asks the questions and Mahākoṭṭhita responds.]
Then the Venerable Upavāṇa approached the Venerable Sāriputta ... and said to him:
(1) “Friend Sāriputta, does one become an end-maker by means of knowledge?”
“This is not the case, friend.”
(2) “Then does one become an end-maker by means of conduct?”
“This is not the case, friend.”
(3) “Then does one become an end-maker by means of knowledge and conduct?”
“This is not the case, friend.”
(4) “Then does one become an end-maker otherwise than by means of knowledge and conduct?”
“This is not the case, friend.”
“When you are asked: ‘Friend Sāriputta, does one become an end-maker by means of knowledge?’ you say: ‘This is not the case, friend.’ When you are asked: ‘Then does one become an end-maker by means of conduct? ... by means of knowledge and conduct? ... otherwise than by means of knowledge and conduct?’ [in each case] you say: ‘This is not the case, friend.’ Then in what way does one become an end-maker?”
(1) “If, friend, one were to become an end-maker by means of knowledge, even one who still has clinging would become an end-maker. (2) If one were to become an end-maker by means of conduct, even one who still has clinging would become an end-maker. (3) If one were to become an end-maker by means of knowledge and conduct, even one who still has clinging would become an end-maker. (4) If one were to become an end-maker otherwise than by means of knowledge and conduct, then a worldling would be an end-maker; for a worldling is destitute of knowledge and conduct.
“Friend, one deficient in conduct does not know and see things as they are. One accomplished in conduct knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker.”
(1) “Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Sāriputta and Moggallāna!’ This is the standard and criterion for my bhikkhu disciples, that is, Sāriputta and Moggallāna.
(2) “Bhikkhus, a bhikkhunī endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the bhikkhunīs Khemā and Uppalavaṇṇā!’ This is the standard and criterion for my bhikkhunī disciples, that is, the bhikkhunīs Khemā and Uppalavaṇṇā.
(3) “Bhikkhus, a male lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Citta the householder and Hatthaka of Āḷavī!’ This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī.
(4) “Bhikkhus, a female lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the female lay follower Khujjuttarā and Veḷukaṇṭakī Nandamātā!’ This is the standard and criterion for my female lay disciples, that is, the female lay follower Khujjuttarā and Veḷukaṇṭakī Nandamātā.”
Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
(1) “Rāhula, the internal earth element and the external earth element are just the earth element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the earth element; one detaches the mind from the earth element.
(2) “Rāhula, the internal water element and the external water element are just the water element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the water element; one detaches the mind from the water element.
(3) “Rāhula, the internal fire element and the external fire element are just the fire element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the fire element; one detaches the mind from the fire element.
(4) “Rāhula, the internal air element and the external air element are just the air element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the air element; one detaches the mind from the air element.
“When, Rāhula, a bhikkhu does not recognize a self or the belongings of a self in these four elements, he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of personal existence. As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with his hand smeared with gum. His hand would stick to it, adhere to it, and be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. This bhikkhu cannot be expected to attain the cessation of personal existence.
(2) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of personal existence. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with a clean hand. His hand would not stick to it, adhere to it, or be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. This bhikkhu can be expected to attain the cessation of personal existence.
(3) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would close off its inlets and open up its outlets, and sufficient rain would not fall. In such a case, it could not be expected that this reservoir’s embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. This bhikkhu cannot be expected to attain the breaking up of ignorance.
(4) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would open up its inlets and close off its outlets, and sufficient rain would fall. In such a case, it could be expected that this reservoir’s embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
Then the Venerable Ānanda approached the Venerable Sāriputta and said to him:
“Why is it, friend Sāriputta, that some beings do not attain nibbāna in this very life?”
“Here, friend Ānanda, [some] beings do not understand as it really is: ‘These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.’ This is why some beings here do not attain nibbāna in this very life.
“Why is it, friend Sāriputta, that some beings here attain nibbāna in this very life?”
“Here, friend Ānanda, [some] beings understand as it really is: ‘These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.’ This is why some beings here attain nibbāna in this very life.”
On one occasion the Blessed One was dwelling at Bhoganagara near the Ānanda Shrine. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, I will teach you these four great references. Listen and attend closely; I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“What, bhikkhus, are the four great references?
(1) “Here, bhikkhus, a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by this bhikkhu.’ Thus you should discard it.
“But a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by this bhikkhu.’ You should remember this first great reference.
(2) “Then a bhikkhu might say: ‘In such and such a residence a Saṅgha is dwelling with elders and prominent monks. In the presence of that Saṅgha I heard this; in its presence I learned this:
“This is the Dhamma; this is the discipline; this is the Teacher’s teaching.”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that Saṅgha.’ Thus you should discard it.
“But ... if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that Saṅgha.’ You should remember this second great reference.
(3) “Then a bhikkhu might say: ‘In such and such a residence several elder bhikkhus are dwelling who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. In the presence of those elders I heard this; in their presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by those elders.’ Thus you should discard it.
“But ... if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by those elders.’ You should remember this third great reference.
(4) “Then a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that elder.’ Thus you should discard it.
“But a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that elder.’ You should remember this fourth great reference.
“These, bhikkhus, are the four great references.”