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Thus he understands the cessation of aging-and-death, Thus he understands the path leading to the cessation of aging-and-death. Thus he understands birth, ...and so on for becoming, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness... He understands formations, He understands the origin of formations, He understands the cessation of formations, Thus he understands the path leading to the cessation of formations. This, bhikkhus, is called a bhikkhu one accomplished in view, one accomplished in vision, one who has arrived at this True Dhamma, one who sees this True Dhamma, one endowed with trainee's knowledge, one endowed with trainee's wisdom, one who has entered the stream of Dhamma, a noble one with penetrative wisdom, one who stands knocking at the door to the Deathless. The Eighth. 9. The Discourse on Ascetics and Brahmins 29. Residing in Sāvatthī... and so on... "There, indeed... and so on... Whatever ascetics or brahmins, bhikkhus, do not fully understand aging-and-death, do not fully understand the origin of aging-and-death, do not fully understand the cessation of aging-and-death, do not fully understand the path leading to the cessation of aging-and-death, do not fully understand birth, ...and so on for becoming, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, formations, the origin of formations, the cessation of formations, the path leading to the cessation of formations. These, bhikkhus, ascetics or brahmins, are not considered ascetics among ascetics, nor brahmins among brahmins. Nor do these venerable ones, for the sake of asceticism or for the sake of brahminhood, having realized it for themselves with direct knowledge, dwell in this very life." "But whatever ascetics or brahmins, bhikkhus, fully understand aging-and-death, fully understand the origin of aging-and-death, fully understand the cessation of aging-and-death, fully understand the path leading to the cessation of aging-and-death, fully understand birth, ...and so on for becoming, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, fully understand formations... they fully understand the origin of volitional formations, they fully understand the cessation of volitional formations, they fully understand the path leading to the cessation of volitional formations. These, bhikkhus, recluses or brahmins, are considered recluses among recluses, and considered brahmins among brahmins. And these venerable ones, the goal of recluseship and the goal of brahminhood, in this very life, having realized it for themselves through direct knowledge, they abide having attained it. The Ninth. 10. The Second Discourse on Recluses and Brahmins 30. Dwelling at Savatthi... (etc.)... "There, indeed... (etc.)... Whatever recluses or brahmins, bhikkhus, do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the path leading to the cessation of aging-and-death, it is not possible that they will stand having overcome aging-and-death. Do not understand birth... (etc.)... existence... clinging... craving... feeling... contact... six sense bases... name-and-form... consciousness... do not understand volitional formations, do not understand the origin of volitional formations, do not understand the cessation of volitional formations, do not understand the path leading to the cessation of volitional formations, it is not possible that they will stand having overcome volitional formations." "But whatever recluses or brahmins, bhikkhus, understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the path leading to the cessation of aging-and-death, it is possible that they will stand having overcome aging-and-death. Understand birth... (etc.)... existence... clinging... craving... feeling... contact... six sense bases... name-and-form... consciousness... understand volitional formations, understand the origin of volitional formations, understand the cessation of volitional formations, understand the path leading to the cessation of volitional formations. It is possible that they will stand having overcome volitional formations." The Tenth. The Third Chapter on the Ten Powers. Its Summary – Two on the Ten Powers, and on the Cause, on Other Sectarians, on the Earth; Upavāṇa is the condition, monk, And two ascetics and brahmins. 4. The Kalara Khattiya Chapter 1. The Discourse on What Has Come to Be 31. At one time the Blessed One was dwelling in Sāvatthī. There, indeed, the Blessed One addressed Venerable Sāriputta: "This was said, Sāriputta, in the Pārāyana, in Ajita's Questions – "And those who have understood phenomena, And those who are trainees, various here; Of them, to me, the wise one, their conduct, Being asked, declare, dear sir." "How then, Sāriputta, should the meaning of this concisely spoken statement be seen in detail?" When this was said, Venerable Sāriputta remained silent. A second time, indeed, the Blessed One addressed Venerable Sāriputta… a second time, indeed, Venerable Sāriputta remained silent. A third time, indeed, the Blessed One addressed Venerable Sāriputta: "This was said, Sāriputta, in the Pārāyana, in Ajita's Questions – "And those who have understood phenomena, And those who are trainees, various here; Of them, to me, the wise one, their conduct, Being asked, declare, dear sir." "How then, Sāriputta, should the meaning of this concisely spoken statement be seen in detail?" A third time, indeed, Venerable Sāriputta remained silent. "Do you see, Sāriputta, 'This is what has come to be'?" "Venerable sir, one sees 'This is what has come to be' as it actually is with right wisdom. Having seen 'This is what has come to be' as it actually is with right wisdom, one is practicing for disenchantment, dispassion, and cessation of what has come to be. One sees 'Its origination is from nutriment' as it actually is with right wisdom. Having seen 'Its origination is from nutriment' as it actually is with right wisdom, one is practicing for disenchantment, dispassion, and cessation of the origination from nutriment. One sees 'With the cessation of that nutriment, that which has come to be is subject to cessation' as it actually is with right wisdom. Having seen 'With the cessation of that nutriment, that which has come to be is subject to cessation' as it actually is with right wisdom, one is practicing for disenchantment, dispassion, and cessation of what is subject to cessation. Thus, indeed, venerable sir, one is a trainee." "And how, venerable sir, is one who has understood phenomena? Bhū “This is it, venerable sir,” he sees as it actually is with right wisdom. Having seen “This is existence” as it actually is with right wisdom, he is liberated through dispassion, fading away, cessation, and non-clinging to existence. “This is the origin of nutriment,” he sees as it actually is with right wisdom. Having seen “This is the origin of nutriment” as it actually is with right wisdom, he is liberated through dispassion, fading away, cessation, and non-clinging to the origin of nutriment. “That which has come to be through the cessation of nutriment is subject to cessation,” he sees as it actually is with right wisdom. Having seen “That which has come to be through the cessation of nutriment is subject to cessation” as it actually is with right wisdom, he is liberated through dispassion, fading away, cessation, and non-clinging to that which is subject to cessation. Thus, venerable sir, one is “one who has understood phenomena.” Thus, venerable sir, what was said in the Ajita’s Question in the Pārāyana – “Those who have understood phenomena, and those who are trainees, various ones here; Tell me, wise one, when asked, their conduct, dear sir.” “Venerable sir, I understand the meaning of this brief statement in this detailed way.” “Good, good, Sāriputta. Sāriputta, he sees ‘This is existence’ as it actually is with right wisdom. Having seen ‘This is existence’ as it actually is with right wisdom, he is practicing for dispassion, for fading away, for cessation of existence. “This is the origin of nutriment,” he sees as it actually is with right wisdom. Having seen “This is the origin of nutriment” as it actually is with right wisdom, he is practicing for dispassion, for fading away, for cessation of the origin of nutriment. “That which has come to be through the cessation of nutriment is subject to cessation,” he sees as it actually is with right wisdom. Having seen “That which has come to be through the cessation of nutriment is subject to cessation” as it actually is with right wisdom, he is practicing for dispassion, for fading away, for cessation of that which is subject to cessation. Thus, Sāriputta, one is a trainee. And how, Sāriputta, is one “one who has understood phenomena”? Sāriputta, he sees “This is existence” as it actually is with right wisdom. Having seen “This is existence” as it actually is with right wisdom, of existence… Through disillusionment, through dispassion, through cessation, through non-clinging, one is liberated. One sees with right wisdom, as it really is, that the nutriment arises. Having seen with right wisdom, as it really is, that the nutriment arises, through disillusionment with the arising of nutriment, through dispassion, through cessation, through non-clinging, one is liberated. One sees with right wisdom, as it really is, that with the cessation of nutriment, whatever has come to be, that is subject to cessation. Having seen with right wisdom, as it really is, that with the cessation of nutriment, whatever has come to be, that is subject to cessation, through disillusionment with that which is subject to cessation, through dispassion, through cessation, through non-clinging, one is liberated.