English
(18) 3. The Chapter on Volitional Formations 1. Discourse on Volition "Monks, when there is body, due to bodily volition, internal pleasure and pain arise. Monks, when there is speech, due to verbal volition, internal pleasure and pain arise. Monks, when there is mind, due to mental volition, internal pleasure and pain arise, conditioned by ignorance. "Monks, one oneself forms that bodily formation, due to which internal pleasure and pain arise. Or others, monks, form that bodily formation for one, due to which internal pleasure and pain arise. Or, monks, one knowingly forms that bodily formation, due to which internal pleasure and pain arise. Or, monks, one unknowingly forms that bodily formation, due to which internal pleasure and pain arise. "Monks, one oneself forms that verbal formation, due to which internal pleasure and pain arise. Or others, monks, form that verbal formation for one, due to which internal pleasure and pain arise. Or, monks, one knowingly forms that verbal formation, due to which internal pleasure and pain arise. Or, monks, one unknowingly forms that verbal formation, due to which internal pleasure and pain arise. "Monks, one oneself forms that mental formation, due to which internal pleasure and pain arise. Or others, monks, form that mental formation for one, due to which internal pleasure and pain arise. Or, monks, one knowingly forms that mental formation, due to which internal pleasure and pain arise. Or, monks, one unknowingly forms that mental formation... He constructs, by which condition for him that internal pleasure and pain arises. "Monks, in these phenomena, ignorance is involved. With the complete fading away and cessation of ignorance itself, 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, by which condition for him that internal pleasure and pain arises. That basis does not exist, by which condition for him that internal pleasure and pain arises. That sense-sphere does not exist, by which condition for him that internal pleasure and pain arises. That foundation does not exist, by which condition for him that internal pleasure and pain arises." "Monks, there are these four acquisitions of selfhood. Which four? Monks, there is an acquisition of selfhood, in which acquisition of selfhood, one's own volition acts, not another's volition. Monks, there is an acquisition of selfhood, in which acquisition of selfhood, another's volition acts, not one's own volition. Monks, there is an acquisition of selfhood, in which acquisition of selfhood, both one's own volition acts and another's volition. Monks, there is an acquisition of selfhood, in which acquisition of selfhood, neither one's own volition acts, nor another's volition. These, monks, are the four acquisitions of selfhood." When this was said, Venerable Sāriputta said to the Blessed One: "Venerable sir, I understand the meaning of this brief statement by the Blessed One in detail thus: 'Venerable sir, concerning that acquisition of selfhood, in which acquisition of selfhood, one's own volition acts, not another's volition, by reason of one's own volition, for those beings, there is a passing away from that body. Venerable sir, concerning that acquisition of selfhood, in which acquisition of selfhood, another's volition acts, not one's own volition, by reason of another's volition, for those beings, there is a passing away from that body. Venerable sir, concerning that acquisition of selfhood, in which acquisition of selfhood, one's own volition..." Non-volition operates, and volition by another operates; self-volition and volition by another are the cause for those beings' decease from that body. Therein, venerable sir, that acquisition of a self-existence, in which acquisition of a self-existence neither self-volition operates nor volition by another, which deities should be seen as such? The deities who have attained the sphere of neither perception nor non-perception, Sāriputta, should be seen as such. What, venerable sir, is the cause, what is the condition, by which some beings, deceased from that body, become returners, coming back to this state? And what, venerable sir, is the cause, what is the condition, by which some beings, deceased from that body, become non-returners, not coming back to this state? Here, Sāriputta, for a certain individual, the lower fetters are not abandoned. He, in this very life, attains and dwells in the sphere of neither perception nor non-perception. He delights in that, he is pleased with that, and he finds satisfaction in that. Abiding there, devoted to that, dwelling much in that, not fallen away, when he makes an end, he reappears in companionship with the deities who have attained the sphere of neither perception nor non-perception. Deceased from there, he becomes a returner, coming back to this state. Here again, Sāriputta, for a certain individual, the lower fetters are abandoned. He, in this very life, attains and dwells in the sphere of neither perception nor non-perception. He delights in that, he is pleased with that, and he finds satisfaction in that. Abiding there, devoted to that, dwelling much in that, not fallen away, when he makes an end, he reappears in companionship with the deities who have attained the sphere of neither perception nor non-perception. Deceased from there, he becomes a non-returner, not coming back to this state. This, Sāriputta, is the cause, this is the condition, by which some beings, deceased from that body, become returners, coming back to this state. And this, Sāriputta, is the cause, this is the condition, by which some beings, deceased from that body, become non-returners, not coming back to this state. The First. 2. The Discourse on Analysis. 172. Thereupon, the venerable Sāriputta He addressed the bhikkhus: "Friends, monks!" "Friend!" those bhikkhus replied to Venerable Sāriputta. Venerable Sāriputta said this: "By me, friend, ordained half a month ago, the analytical knowledge of meaning has been realized in its entirety, word by word. That I, in many ways, explain, teach, declare, establish, disclose, analyze, make clear. If anyone has doubt or perplexity, let him question me. I am present to answer, not a teacher who is not skilled in the Dhamma. "By me, friend, ordained half a month ago, the analytical knowledge of Dhamma has been realized in its entirety, word by word. That I, in many ways, explain, teach, declare, establish, disclose, analyze, make clear. If anyone has doubt or perplexity, let him question me. I am present to answer, not a teacher who is not skilled in the Dhamma. "By me, friend, ordained half a month ago, the analytical knowledge of language has been realized in its entirety, word by word. That I, in many ways, explain, teach, declare, establish, disclose, analyze, make clear. If anyone has doubt or perplexity, let him question me. I am present to answer, not a teacher who is not skilled in the Dhamma. "By me, friend, ordained half a month ago, the analytical knowledge of ready wit has been realized in its entirety, word by word. That I, in many ways, explain, teach, declare, establish, disclose, analyze, make clear. If anyone has doubt or perplexity, let him question me. I am present to answer, not a teacher who is not skilled in the Dhamma." This is the second time. 3. The Discourse with Mahākoṭṭhika 173. Then indeed Venerable Mahākoṭṭhika approached Venerable Sāriputta; having approached, he exchanged greetings with Venerable Sāriputta. Having concluded courteous and memorable talk, he sat down to one side. While sitting to one side, Venerable The venerable Mahākoṭṭhika said this to the venerable Sāriputta: "Friend, is there anything else after the complete fading away and cessation of the six sense-bases?" "Do not say so, friend." "Friend, is there nothing else after the complete fading away and cessation of the six sense-bases?" "Do not say so, friend." "Friend, is there both something and nothing else after the complete fading away and cessation of the six sense-bases?" "Do not say so, friend." "Friend, is there neither something nor nothing else after the complete fading away and cessation of the six sense-bases?" "Do not say so, friend." "When asked, 'Friend, is there anything else after the complete fading away and cessation of the six sense-bases?' you say, 'Do not say so, friend.' When asked, 'Friend, is there nothing else after the complete fading away and cessation of the six sense-bases?' you say, 'Do not say so, friend.' When asked, 'Friend, is there both something and nothing else after the complete fading away and cessation of the six sense-bases?' you say, 'Do not say so, friend.' When asked, 'Friend, is there neither something nor nothing else after the complete fading away and cessation of the six sense-bases?' you say, 'Do not say so, friend.' How then, friend, is the meaning of this statement to be understood?" "Friend, one who says, 'Is there anything else after the complete fading away and cessation of the six sense-bases?' is proliferating the non-proliferated. Friend, one who says, 'Is there nothing else after the complete fading away and cessation of the six sense-bases?' is proliferating the non-proliferated. Friend, one who says, 'Is there both something and nothing else after the complete fading away and cessation of the six sense-bases?' is proliferating the non-proliferated. Friend, one who says, 'Is there neither something nor nothing else after the complete fading away and cessation of the six sense-bases?' is proliferating the non-proliferated. As far as the range, friend, of the six sense-bases extends, so far extends the range of proliferation. As far as the range of proliferation extends,