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with various phrases, even for seven days and nights I would explain this matter to the Blessed One with various terms with various phrases." Then the monk Kaḷārakhattiya rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the monk Kaḷārakhattiya said this to the Blessed One: "Venerable sir, the venerable Sāriputta roared a lion's roar: 'Previously, friend, the Blessed One asked me the first question, without my having prepared, and I was slow to respond. But when, friend, the Blessed One approved of my first answer, then, friend, it occurred to me: 'Even if the Blessed One were to question me about this matter for a day, with various terms and various phrases, I would explain this matter to the Blessed One for a day, with various terms and various phrases; even if for a night... even if for a day and night... even if for two days and nights... three... four... five... six... even if the Blessed One were to question me about this matter for seven days and nights, with various terms and various phrases, I would explain this matter to the Blessed One for seven days and nights, with various terms and various phrases.'' " "Indeed, monk, that element of Dhamma is well-penetrated by Sāriputta, because of his well-penetration of that element of Dhamma, even if I were to question Sāriputta about this matter for a day, with various terms and various phrases, Sāriputta would explain this matter to me for a day, with various terms and various phrases. Even if I were to question Sāriputta about this matter for a night, with various terms and various phrases, Sāriputta would explain this matter to me for a night... even if I were to question Sāriputta about this matter for a day and night, Sāriputta would explain this matter to me for a day and night..." would explain this matter. If I were to ask Sariputta about this matter for two days and nights, Sariputta would explain this matter to me for two days and nights. If I were to ask Sariputta about this matter for three days and nights, Sariputta would explain this matter to me for three days and nights. If I were to ask Sariputta about this matter for four days and nights, Sariputta would explain this matter to me for four days and nights. If I were to ask Sariputta about this matter for five days and nights, Sariputta would explain this matter to me for five days and nights. If I were to ask Sariputta about this matter for six days and nights, Sariputta would explain this matter to me for six days and nights. If I were to ask Sariputta about this matter for seven days and nights, with different words, with different expressions, Sariputta would explain this matter to me for seven days and nights, with different words, with different expressions. Second. 3. The Discourse on the Bases of Knowledge 33. At Savatthi... "Monks, I will teach you forty-four bases of knowledge. Listen to that, pay careful attention; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "What, monks, are the forty-four bases of knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, knowledge of the path leading to the cessation of old age and death; knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the path leading to the cessation of birth; knowledge of becoming, knowledge of the origin of becoming, knowledge of the cessation of becoming, knowledge of the path leading to the cessation of becoming; knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the path leading to the cessation of clinging; knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the path leading to the cessation of craving. knowledge of the path leading to cessation; knowledge of feeling; knowledge of the origin of feeling; knowledge of the cessation of feeling; knowledge of the path leading to the cessation of feeling; knowledge of contact... knowledge of the six sense bases... knowledge of name-and-form... knowledge of consciousness... knowledge of formations; knowledge of the origin of formations; knowledge of the cessation of formations; knowledge of the path leading to the cessation of formations. These, monks, are called the forty-four bases of knowledge. "And what, monks, is aging-and-death? The aging, decrepitude, broken teeth, gray hair, wrinkled skin, decline of life, and decay of the faculties of the various beings in the various orders of beings—this is called aging. The passing away, falling away, breaking up, disappearance, death, dying, completion of time, breaking up of the aggregates, casting off of the body of the various beings from the various orders of beings— this is called death. Thus, this aging and this death—this, monks, is called aging-and-death." With the arising of birth, there is the arising of aging-and-death; with the cessation of birth, there is the cessation of aging-and-death; this Noble Eightfold Path is the path leading to the cessation of aging-and-death, namely—right view... right concentration. "When, monks, a noble disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the path leading to the cessation of aging-and-death, this is his knowledge of the Dhamma. He, with this Dhamma, seen, known, timeless, attained, penetrated, applies it to what is past and future. "Whatever recluses or brahmins in the past understood aging-and-death, understood the origin of aging-and-death, understood the cessation of aging-and-death, understood the path leading to the cessation of aging-and-death, all of them understood it in just this way, just as I do now. And whatever recluses or brahmins in the future will understand aging-and-death, will understand the origin of aging-and-death, will directly know, will directly know the cessation of aging-and-death, will directly know the path leading to the cessation of aging-and-death, all of them will know just so, just as I do now. This is his knowledge of analogy. When, monks, these two knowledges of a noble disciple are purified and cleansed – knowledge of the Dhamma and knowledge of analogy. This noble disciple, monks, is called one endowed with right view, one endowed with vision, one who has come to 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 of the Deathless. And what, monks, is birth?... 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 name-and-form?... And what, monks, is consciousness?... And what, monks, are volitional formations? These three, monks, are volitional formations – bodily formation, verbal formation, mental formation. These, monks, are called volitional formations. With the arising of ignorance, there is the arising of volitional formations; with the cessation of ignorance, there is the cessation of volitional formations; this Noble Eightfold Path itself is the practice leading to the cessation of volitional formations, namely – right view... right concentration. When, monks, a noble disciple thus understands volitional formations, thus understands the origin of volitional formations, thus understands the cessation of volitional formations, thus understands the practice leading to the cessation of volitional formations, this is his knowledge of the Dhamma. He, by this Dhamma, seen, known, timeless, attained, deeply penetrated, applies it to the past and future. Whatever recluses or brahmins in the past directly knew volitional formations, directly knew the origin of volitional formations, They fully understood formations, they fully understood the origin of formations, they fully understood the cessation of formations, they fully understood the path leading to the cessation of formations. All of them fully understood in just this way, just as I do now. And whoever, in the future, whether monastics or brahmins, will fully understand formations, will fully understand the origin of formations, will fully understand the cessation of formations, will fully understand the path leading to the cessation of formations, all of them will fully understand in just this way, just as I do now. This is his knowledge of analogy. When, bhikkhus, these two knowledges of a noble disciple are purified and cleansed— the knowledge of the Dhamma and the knowledge of analogy— then, bhikkhus, that noble disciple is said to be endowed with right view, endowed with right vision, entered upon this True Dhamma, seeing this True Dhamma, endowed with a learner's knowledge, endowed with a learner's wisdom, entered the stream of Dhamma, a noble one with penetrative wisdom, standing at the door of the Deathless. The Third. 4. The Second Discourse on the Bases of Knowledge 34. Residing at Sāvatthī… “I will teach you, bhikkhus, seventy-seven bases of knowledge. Listen to that, pay careful attention; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “What, bhikkhus, are the seventy-seven bases of knowledge? Knowledge that old age and death arise conditioned by birth; knowledge that in the absence of birth, there is no old age and death; knowledge that in the past, old age and death arose conditioned by birth, knowledge that in the absence of birth, there was no old age and death;