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they indeed would experience it apart from contact — that is not possible. And those who declare it to be both self-made and made by another, they indeed would experience it apart from contact — that is not possible. And those recluses and brahmins who are karma-theorists, who declare happiness and suffering to be neither self-made nor made by another, arising by chance, they indeed would experience it apart from contact — that is not possible. When there is a body, Ananda, due to bodily intention, internal happiness and suffering arise. When there is speech, Ananda, due to verbal intention, internal happiness and suffering arise. When there is mind, Ananda, due to mental intention, internal happiness and suffering arise, and dependent on ignorance. Either one oneself, Ananda, forms that bodily formation, due to which that internal happiness and suffering arise. Or others, Ananda, form that bodily formation, due to which that internal happiness and suffering arise. Or one, with full awareness, Ananda, forms that bodily formation, due to which that internal happiness and suffering arise. Or one, without full awareness, Ananda, he fabricates a bodily formation by which condition for him that internal pleasure and pain arises. “Or, Ananda, he himself fabricates that verbal formation by which condition for him that internal pleasure and pain arises. Or, Ananda, others fabricate that verbal formation by which condition for him that internal pleasure and pain arises. Or, Ananda, being mindful… or, Ananda, being unmindful, he fabricates that verbal formation by which condition for him that internal pleasure and pain arises. “Or, Ananda, he himself fabricates that mental formation by which condition for him that internal pleasure and pain arises. Or, Ananda, others fabricate that mental formation by which condition for him that internal pleasure and pain arises. Or, Ananda, being mindful… or, Ananda, being unmindful, he fabricates that mental formation by which condition for him that internal pleasure and pain arises. “Ananda, ignorance is involved in these things. But, Ananda, with the complete fading away and cessation of ignorance, that body does not exist by which condition for him that internal pleasure and pain arises. That speech does not exist by which condition for him that internal pleasure and pain arises. That mind does not exist by which condition for him that internal pleasure and pain arises. That field does not exist… that basis does not exist… that sphere does not exist… that cause does not exist by which condition for him that internal pleasure and pain arises.” Fifth. 6. The Discourse to Upavāṇa 26. (The Buddha) was staying at Savatthi. Then the venerable Upavāṇa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he sat to one side, the venerable Upavāṇa said this to the Blessed One: “There are, venerable sir, some ascetics and brahmins who declare suffering to be self-made. But there are, venerable sir, some ascetics and brahmins who declare suffering to be made by another. But there are, venerable sir, Some recluses and brahmins, venerable sir, declare suffering to be self-made and other-made. But there are, venerable sir, some recluses and brahmins who declare suffering to be neither self-made nor other-made, but arisen by chance. Regarding this, venerable sir, what does the Blessed One say? What does he proclaim? How should we explain it so that we are speaking in accordance with what the Blessed One has said, and not misrepresenting the Blessed One with what is not true, and explaining the Dhamma in accordance with the Dhamma, and no co-dharmic debater would come to a blameworthy position? "Suffering, Upavāṇa, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact. Saying this, you would be speaking in accordance with what I have said, and not misrepresenting me with what is not true, and explaining the Dhamma in accordance with the Dhamma, and no co-dharmic debater would come to a blameworthy position. "Therein, Upavāṇa, those recluses and brahmins who declare suffering to be self-made, that too is dependent on contact. And those... (as before) ... And those recluses and brahmins who declare suffering to be neither self-made nor other-made, but arisen by chance, that too is dependent on contact. "Therein, Upavāṇa, those recluses and brahmins who declare suffering to be self-made, it is not possible that they would experience it apart from contact. And those... (as before) ... And those recluses and brahmins who declare suffering to be neither self-made nor other-made, but arisen by chance, it is not possible that they would experience it apart from contact." The Sixth. 7. The Discourse on Conditions 27. Dwelling at Sāvatthī... (as before) ... "Dependent on ignorance, monks, are volitional formations; dependent on volitional formations, is consciousness... (as before) ... Thus is the origin of this whole mass of suffering. "And what, monks, is old age and death? The old age, decay, broken teeth, grey hair, wrinkled skin, the decline of life, the ripening of the faculties of the various beings in the various orders of beings – this is called old age. The passing away, the perishing, the breaking up, the disappearance, the dying, the making of an end, the breaking of the aggregates, the laying down of the body, the interruption of the life-faculty of the various beings in the various orders of beings – this is called death. Thus, this old age and this death are called old age and death." The passing away, the perishing, the breaking up, the disappearance, death, dying, the completion of time, the breaking up of the aggregates, the laying down of the body, from this or that group of beings; this is called death. Thus, this aging and this death. This, bhikkhus, 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 itself is the way leading to the cessation of aging-and-death. That is to say: Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “And what, bhikkhus, is birth?… And what, bhikkhus, is existence?… And what, bhikkhus, is clinging?… And what, bhikkhus, is craving?… And what, bhikkhus, is feeling?… And what, bhikkhus, is contact?… And what, bhikkhus, are the six sense bases?… And what, bhikkhus, is name-and-form?… And what, bhikkhus, is consciousness?… “And what, bhikkhus, are volitional formations? These three, bhikkhus, are volitional formations: bodily formation, verbal formation, mental formation. These, bhikkhus, 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 way leading to the cessation of volitional formations. That is to say: Right view… right concentration. “When, bhikkhus, a noble disciple thus understands condition, thus understands the arising of condition, thus understands the cessation of condition, thus understands the way leading to the cessation of condition, this, bhikkhus, is called a noble disciple endowed with view, endowed with vision, come to this True Dhamma, seeing this True Dhamma, endowed with the knowledge of a trainee, endowed with the wisdom of a trainee, entered the stream of Dhamma, noble with penetrating wisdom, standing at the door of the Deathless.” The Seventh. 8. The Discourse on Bhikkhus 28. Dwelling in Savatthi… Here, monks, a bhikkhu understands aging-and-death, understands the origin of aging-and-death, understands the cessation of aging-and-death, understands the path leading to the cessation of aging-and-death. Understands birth, understands existence, understands clinging, understands craving, understands feeling, understands contact, understands the six sense bases, understands name-and-form, understands consciousness, understands volitional formations, understands the origin of volitional formations, understands the cessation of volitional formations, understands the path leading to the cessation of volitional formations. And what, monks, is aging-and-death? That which for various beings in their respective groups of beings is aging, decrepitude, broken teeth, gray hair, wrinkled skin, the decline of life, the decay of the faculties — this is called aging. That which for various beings from their respective groups of beings is passing away, falling away, breaking up, disappearance, death, dying, completion of time, the breaking up of the aggregates, the laying down of the body; 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. And what, monks, is birth...? And what, monks, is existence...? And what, monks, is clinging...? feeling...? contact...? the six sense bases...? name-and-form...? 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 is the path leading to the cessation of volitional formations. Namely – right view... right concentration. When, monks, a bhikkhu thus understands aging-and-death, thus understands the origin of aging-and-death...