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considered recluses among recluses and considered brahmins among brahmins; and those venerable ones, in this very life, having themselves realized with direct knowledge the aim of recluseship and the aim of brahminhood, abide therein. The Third. 4. The Second Discourse on Recluses and Brahmins 14. Dwelling at Savatthi... "Indeed, bhikkhus, those recluses or brahmins who do not understand these things, who do not understand the origin of these things, who do not understand the cessation of these things, who do not understand the path leading to the cessation of these things, What things do they not understand? What is the origin of these things that they do not understand? What is the cessation of these things that they do not understand? What is the path leading to the cessation of these things that they do not understand?" "They do not understand aging-and-death, they do not understand the origin of aging-and-death, they do not understand the cessation of aging-and-death, they do not understand the path leading to the cessation of aging-and-death; they do not understand birth, they do not understand the origin of birth, they do not understand the cessation of birth, they do not understand the path leading to the cessation of birth; they do not understand becoming, they do not understand the origin of becoming, they do not understand the cessation of becoming, they do not understand the path leading to the cessation of becoming; they do not understand clinging, they do not understand the origin of clinging, they do not understand the cessation of clinging, they do not understand the path leading to the cessation of clinging; they do not understand craving, they do not understand the origin of craving, they do not understand the cessation of craving, they do not understand the path leading to the cessation of craving; they do not understand feeling, they do not understand the origin of feeling, they do not understand the cessation of feeling, they do not understand the path leading to the cessation of feeling; they do not understand contact, they do not understand the origin of contact, they do not understand the cessation of contact, they do not understand the path leading to the cessation of contact; they do not understand the six sense bases, they do not understand the origin of the six sense bases, they do not understand the cessation of the six sense bases, they do not understand the path leading to the cessation of the six sense bases; they do not understand name- formless… consciousness… formations they do not know, the origin of formations they do not know, the cessation of formations they do not know, the path leading to the cessation of formations they do not know. These things they do not know, the origin of these things they do not know, the cessation of these things they do not know, the path leading to the cessation of these things they do not know. These, bhikkhus, are not to me recluses or brahmins, nor are they considered recluses among recluses, nor brahmins among brahmins. Nor do those venerable ones, having realized for themselves through direct knowledge the goal of recluseship or the goal of brahmins in this very life, attain and dwell in it. But whatsoever, bhikkhus, recluses or brahmins know these things, know the origin of these things, know the cessation of these things, know the path leading to the cessation of these things— What things do they know? What is the origin of these things they know? What is the cessation of these things they know? What is the path leading to the cessation of these things they know? Aging-and-death they know, the origin of aging-and-death they know, the cessation of aging-and-death they know, the path leading to the cessation of aging-and-death they know; birth… becoming… clinging… craving… feeling… contact… six sense bases… name-and-form… consciousness… formations they know, the origin of formations they know, the cessation of formations they know, the path leading to the cessation of formations they know. These things they know, the origin of these things they know, the cessation of these things they know, the path leading to the cessation of these things they know. These, bhikkhus, are to me recluses or brahmins, and considered recluses among recluses, and considered brahmins among brahmins. And those venerable ones, having realized for themselves through direct knowledge the goal of recluseship and the goal of brahmins in this very life, attain and dwell in it. dwelling.” The fourth. 5. Kaccānagotta Sutta 15. Dwelling at Sāvatthī. Then the venerable Kaccānagotta approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Kaccānagotta said to the Blessed One: “‘Right view, right view,’ it is said, venerable sir. To what extent, venerable sir, is there right view?” “This world, Kaccāna, is for the most part dependent on two: existence and non-existence. When one sees with right wisdom the origin of the world as it really is, Kaccāna, the non-existence in the world does not occur to him. When one sees with right wisdom the cessation of the world as it really is, Kaccāna, the existence in the world does not occur to him. This world, Kaccāna, is for the most part bound by attachment, clinging, and adherence. And this attachment, clinging, mental determination, adherence, and underlying tendency, he does not approach, does not cling to, does not determine as ‘my self.’ When he does not doubt, is not perplexed, and has independent knowledge that ‘only suffering arises when it arises, only suffering ceases when it ceases,’ to that extent, Kaccāna, there is right view. “‘All exists,’ Kaccāna, this is one extreme. ‘All does not exist,’ this is the second extreme. Avoiding these two extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations; with volitional formations as condition, consciousness… and so on… thus is the origin of this entire mass of suffering. But with the complete fading away and cessation of ignorance, there is cessation of volitional formations; with the cessation of volitional formations, there is cessation of consciousness… and so on… thus is the cessation of this entire mass of suffering.’” The fifth. 6. Dhammakathika Sutta 16. At Sāvatthī… Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side And that monk, seated, said this to the Blessed One: “‘A Dhamma speaker, a Dhamma speaker,’ venerable sir, is said. To what extent, venerable sir, is one a Dhamma speaker?” “If, monk, one teaches Dhamma for disenchantment with, for dispassion towards, for cessation of aging and death, it is enough to say, ‘This monk is a Dhamma speaker.’ If, monk, one is practicing for disenchantment with, for dispassion towards, for cessation of aging and death, it is enough to say, ‘This monk is practicing in accordance with the Dhamma.’ If, monk, one is unattached and liberated through disenchantment with, dispassion towards, cessation of aging and death, it is enough to say, ‘This monk has attained Nibbāna in this very life.’ If, monk, concerning birth… and so on… concerning becoming… concerning clinging… concerning craving… concerning feeling… concerning contact… concerning the six sense bases… concerning name-and-form… concerning consciousness… concerning formations… concerning ignorance, one teaches Dhamma for disenchantment with, for dispassion towards, for cessation of these, it is enough to say, ‘This monk is a Dhamma speaker.’ If, monk, one is practicing for disenchantment with, for dispassion towards, for cessation of ignorance, it is enough to say, ‘This monk is practicing in accordance with the Dhamma.’ If, monk, one is unattached and liberated through disenchantment with, dispassion towards, cessation of ignorance, it is enough to say, ‘This monk has attained Nibbāna in this very life.’” 7. The Discourse to Acelakassapa 17. Thus have I heard: On one occasion the Blessed One was staying at Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Then, in the morning, having dressed, and taking his bowl and robe, the Blessed One entered Rājagaha for alms. Acelakassapa the naked ascetic saw the Blessed One coming from afar. Having seen him, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and amiable talk, he stood to one side. Standing to one side, Acelakassapa the naked ascetic said this to the Blessed One: “We would like to ask Master Gotama something…” We wish, if Master Gotama grants us an opportunity for the explanation of a question. It is not the time yet, Kassapa, for a question; We have entered among the houses. A second time, the naked ascetic Kassapa said to the Blessed One: We would ask Master Gotama about some point, if Master Gotama grants us an opportunity for the explanation of a question. It is not the time yet, Kassapa, for a question; We have entered among the houses. A third time, the naked ascetic Kassapa said to the Blessed One: We would ask Master Gotama about some point, if Master Gotama grants us an opportunity for the explanation of a question. It is not the time yet, Kassapa, for a question; We have entered among the houses. When this was said, the naked ascetic Kassapa said to the Blessed One: Indeed, we do not wish to ask Master Gotama many questions. Ask, Kassapa, what you wish. Is it, Master Gotama, that 'suffering is self-made'? Do not say so, Kassapa, the Blessed One said. Then, Master Gotama, is 'suffering made by another'? Do not say so, Kassapa, the Blessed One said. Is it, Master Gotama, that 'suffering is both self-made and made by another'? Do not say so, Kassapa, the Blessed One said. Then, Master Gotama, is 'suffering not self-made, not made by another,