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Having seen that bhikkhu, he said to him: "Did you hear, bhikkhu, this discourse on the Dhamma?" "Yes, venerable sir." "Learn, bhikkhu, this discourse on the Dhamma; master, bhikkhu, this discourse on the Dhamma; remember, bhikkhu, this discourse on the Dhamma. This discourse on the Dhamma, bhikkhu, is connected with the goal, it is fundamental to the holy life." The fifth. 6. Discourse to a Certain Brahmana Resides at Savatthi. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One: "Is it, good Gotama, that he who acts is he who experiences?" "'He who acts is he who experiences,' brahmin, this is one extreme." "But then, good Gotama, is it that one acts and another experiences?" "'One acts and another experiences,' brahmin, this is the second extreme. These These two extremes, brahmin, without approaching either, the Tathāgata teaches the Dhamma by the middle way – ‘From ignorance as condition, volitional formations; From volitional formations as condition, consciousness…and so on… Thus is the origin of this entire mass of suffering. But from the complete fading away and cessation of ignorance, cessation of volitional formations; From the cessation of volitional formations, cessation of consciousness…and so on… Thus is the cessation of this entire mass of suffering.’ When this was said, that brahmin spoke to the Blessed One thus – ‘‘Excellent, good Gotama! Excellent, good Gotama!…and so on… May Master Gotama remember me as a lay follower, who has gone for refuge from today onwards, for as long as life lasts.’’ The Sixth. 7. The Discourse to Jāṇussoṇi 47. He was dwelling at Sāvatthī. Then the brahmin Jāṇussoṇi approached the Blessed One; Having approached, and exchanged greetings with the Blessed One…and so on… Jāṇussoṇi the brahmin, sitting to one side, spoke to the Blessed One thus – ‘‘Now then, good Gotama, does everything exist?’’ ‘‘‘Everything exists,’ brahmin, this is one extreme.’’ ‘‘But then, good Gotama, does everything not exist?’’ ‘‘‘Everything does not exist,’ brahmin, this is the second extreme. These two extremes, brahmin, without approaching either, the Tathāgata teaches the Dhamma by the middle way – ‘From ignorance as condition, volitional formations; From volitional formations as condition, consciousness…and so on… Thus is the origin of this entire mass of suffering. But from the complete fading away and cessation of ignorance, cessation of volitional formations; From the cessation of volitional formations, cessation of consciousness…and so on… Thus is the cessation of this entire mass of suffering.’’’ When this was said, Jāṇussoṇi the brahmin spoke to the Blessed One thus – ‘‘Excellent, good Gotama!…and so on… who has gone for refuge for as long as life lasts.’’ The Seventh. 8. The Discourse to the World-Speculator 48. He was dwelling at Sāvatthī. Then the world-speculator brahmin approached the Blessed One…and so on… The world-speculator brahmin, sitting to one side, spoke to the Blessed One thus – ‘‘Now then, good Gotama, does everything exist?’’ ‘‘‘Everything exists,’ brahmin, this is one extreme.’’ This is the eighth worldly view. "But, good Gotama, is everything nothing?" "That 'everything is nothing', brahmin, is the second worldly view." "Now then, good Gotama, is everything one?" "That 'everything is one', brahmin, is the third worldly view." "But, good Gotama, is everything separate?" "That 'everything is separate', brahmin, is the fourth worldly view." "These two extremes, brahmin, without approaching them, the Tathāgata teaches the Dhamma by the middle way – 'With ignorance as condition, volitional formations arise; with volitional formations as condition, consciousness arises…and so on… Thus is the origin of this whole mass of suffering. But with the utter fading away and cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases…and so on… Thus is the cessation of this whole mass of suffering.'" When this was said, the worldly-minded brahmin said to the Blessed One: "Excellent, good Gotama…and so on… From this day forth, I go for refuge for life." The Eighth. 9. Discourse on the Noble Disciple 49. Dwelling at Sāvatthī…and so on… "Monks, it does not occur to a well-taught noble disciple thus: 'Now then, when what exists, what comes to be? With the arising of what, what arises? When what exists, volitional formations come to be? When what exists, consciousness comes to be? When what exists, name-and-form comes to be? When what exists, the six sense bases come to be? When what exists, contact comes to be? When what exists, feeling comes to be? When what exists, craving comes to be? When what exists, clinging comes to be? When what exists, existence comes to be? When what exists, birth comes to be? When what exists, aging-and-death comes to be?'" "But rather, monks, to a well-taught noble disciple, knowledge arises here independently of others: 'When this exists, that comes to be; with the arising of this, that arises. When ignorance exists, volitional formations come to be; when volitional formations exist, consciousness comes to be;)" With consciousness, there is name-and-form. With name-and-form, there are the six sense bases. With the six sense bases, there is contact. With contact, there is feeling. With feeling, there is craving. With craving, there is clinging. With clinging, there is becoming. With becoming, there is birth. With birth, there is aging-and-death. He thus understands: ‘Thus this world arises.’ Not, monks, does it occur thus to the well-taught noble disciple: ‘What, pray, being absent, what is not? With the cessation of what, does what cease? What being absent, is name-and-form not? What being absent, are the six sense bases not? What being absent, is contact not? What being absent, is feeling not? What being absent, is craving not? What being absent, is clinging not? What being absent, is becoming not? What being absent, is birth not? What being absent, is aging-and-death not?’ But rather, monks, to the well-taught noble disciple, knowledge arises here independently of others: ‘This being absent, this is not; with the cessation of this, this ceases. Consciousness being absent, name-and-form is not. Name-and-form being absent, the six sense bases are not… becoming is not… birth is not… Birth being absent, aging-and-death is not.’ He thus understands: ‘Thus this world ceases.’ For when, monks, a noble disciple thus understands the arising and passing away of the world as it really is, this, monks, is called a noble disciple endowed with right view… he stands having struck the door to the Deathless. Ninth. 10. Second Noble The Sāvaka Sutta 50. Dwelling at Sāvatthī… “Monks, it does not occur to a well-taught noble disciple thus: ‘What is it that being, what is; what arising, what arises? What being, fabrications are; what being, consciousness is; what being, name-and-form is; what being, the six sense bases are; what being, contact is; what being, feeling is; what being, craving is; what being, clinging is; what being, becoming is; what being, birth is; what being, aging-and-death is?’” “Rather, monks, to a well-taught noble disciple, there is knowledge here, independent of others: ‘This being, that is; with the arising of this, that arises. With ignorance being, fabrications are; with fabrications being, consciousness is; with consciousness being, name-and-form is; with name-and-form being, the six sense bases are; with the six sense bases being, contact is; with contact being, feeling is; with feeling being, craving is; with craving being, clinging is; with clinging being, becoming is; with becoming being, birth is; with birth being, aging-and-death is.’ So he understands: ‘Thus this world arises.’” “Monks, it does not occur to a well-taught noble disciple thus: ‘What is it that not being, what is not; what ceasing, what ceases? What not being, fabrications are not; what not being, consciousness is not; what not being, name-and-form is not; what not being, the six sense bases are not; what not being, contact is not; what not being, feeling is not; what not being, craving is not… clinging… becoming… birth… what not being, aging-and-death is not?’” “Rather, monks, to a well-taught noble disciple, there is knowledge here, independent of others: ‘This not being, that is not; with the cessation of this, that ceases. With ignorance not being, fabrications are not; with fabrications not being, consciousness is not; with consciousness not being, name-and-form is not; with name- When form is not, the six sense bases are not… …when birth is not, old age and death are not. He thus understands: ‘Thus this world ceases.’ “When, bhikkhus, a noble disciple thus understands the arising and passing away of the world as it really is, this noble disciple, bhikkhus, 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 the learner's knowledge, one endowed with the learner'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.” The Tenth. The Householder Chapter, the Fifth. Its Summary – Two on the five fears and enmities are spoken, suffering, the world, and relatives; Aññatara and Jāṇussoṇi, with Lokāyatika the eighth; Two noble disciples are spoken, by them the chapter is called. 6. The Chapter on Suffering 1. The Discourse on Investigation 51. Thus have I heard – On one occasion the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One.