English
The "Inclusion-talk" arose, asserting that no phenomena are included by any other phenomena, therefore a single kind of form inclusion is meaningless. The "Association-talk" arose, asserting that feeling, etc., the formless phenomena, are not mutually associated. The "Mental-factor-talk" arose, asserting that there are no mental factors. The "Giving-talk" arose, asserting that the act of volition is giving, not the object given. The "Use-talk" arose, asserting that there is merit in the recipients' use of the gift. The "Given-from-here-talk" arose, asserting that departed spirits live on robes, etc., given from here. The "Earth-action-result-talk." Kotikathā. Old age and death are the result of kotikathā. The fruit of asceticism is merely the abandonment of defilements, not the discourse on the results of noble Dhamma, which are mental and associated mental phenomena. The discourse on the result of dependent origination, the result is the Dhamma and the Dhamma is the result. The discourse on the realms, with the Asura realm, there are six realms. The discourse on the intermediate existence, the being who has died, looking for the season of the mother's menstruation and the union of mother and father, remains for a week, or more than a week, in whatever existence, that is called the intermediate existence. The discourse on the sense pleasures, the five sense qualities of form, etc., are called the sense realm, not the object of desire and defilement of desire. The discourse on the sense pleasures, the five sense bases are the sense pleasures. The discourse on the form realm, the form phenomena are the form realm. The discourse on the formless realm, the formless phenomena are the formless realm. The discourse on the sense bases in the form realm, beings in the form realm have six sense bases with the nose, etc. The discourse on subtle form, even in the formless realm, there is subtle form. The discourse on action, form is action in the sense of bodily and verbal intimation. The discourse on the life faculty, the formless phenomenon dissociated from consciousness is the life faculty, there is no form life faculty. The discourse on the cause of action, one falls away from arahantship by the action of reviling the noble ones. The discourse on the benefit of seeing, abandoning the fetters occurs for one who sees the danger in conditioned things in terms of impermanence, etc., and sees the benefit in Nibbāna. The discourse on the object of the deathless, there is also a fetter with Nibbāna as its object. The discourse on having an object, form has an object. The discourse on not having an object, the underlying tendencies do not have an object. The discourse on not having an object, knowledge does not have an object. The twofold discourse on not having an object, the mind with a past object and the mind with a future object do not have an object. The discourse on being subject to thought, all consciousness is subject to thought. The discourse on the sound of the dispersal of thought, sound is the dispersal of thought, and it is not knowable by the ear. The discourse on speech without consciousness, speech occurs even without consciousness. The discourse on bodily action without consciousness, bodily action occurs even without consciousness. The discourse on past and future, the yogi is endowed with past and future jhānas. A talk on the characteristics. In the life-continuum mind, wholesome and unwholesome thoughts arise, and without it, there would be cessation of continuity, so goes the talk on cessation. Together with speech, there is representational form, so goes the talk on the path. Even one endowed with five sense consciousnesses has path cultivation, so goes the talk on the path of one endowed with five sense consciousnesses. The five sense consciousnesses are both wholesome and unwholesome, so goes the talk. The five sense consciousnesses are with effort, so goes the talk. At the moment of the path, one is endowed with two kinds of morality, mundane and supramundane, so goes the talk. Morality is non-mental, so goes the talk. Morality does not follow the mind, so goes the talk. Merit accumulation arises disconnected from the mind that is the cause of undertaking, so goes the talk on the cause of undertaking. Representation is morality, so goes the talk. Even without representation, actions like killing living beings occur, so goes the talk on unrepresented immorality. Latent tendencies are indeterminate, without cause, and disconnected from the mind, so goes the threefold talk on latent tendencies. An adept, due to the activity disconnected from knowledge, should not be called knowledgeable, so goes the talk on knowledge. Knowledge is disconnected from the mind, so goes the talk. At the moment of the path, the knowledge "this is suffering" arises, so goes the talk on "this is suffering." Buddhas, by the power of psychic abilities, can remain for a great eon even without the lifespan, so goes the talk on psychic power. The continuity of mind is concentration, not a single moment of thought, so goes the talk on concentration. The law of nature is different from the links of dependent origination beginning with ignorance, so goes the talk on the law of nature. Impermanence is different from form and so on, so goes the talk on impermanence. Even without representations, restraint of the senses is bodily and verbal action, so goes the talk. All action is generative of result, so goes the talk on action. Sound is a result, so goes the talk. The six sense bases are a result, so goes the talk. Even without the path, there is a maximum of seven rebirths, so goes the talk. Likewise in the talks on family-to-family and one-seed beings. One possessed of views kills, so goes the talk. For one possessed of views, craving for form and so on, which is called bad destination, is abandoned along with the bad destination of woe and suffering, so goes the talk on bad destination. For one destined for seven more existences, the bad destination is not abandoned due to the possibility of craving. Not extended is the discourse on those destined for seven more existences. Having committed a karma leading to schism in the Sangha, and dividing a great aeon into eighty parts, they suffer in hell for a period equal to one of those parts, not just that, but they suffer for an entire great aeon; even as the aeon is destroyed, they suffer in the inter-cosmic spaces, so extended is the discourse on those destined for an aeon. One who causes schism in the Sangha does not attain even wholesome actions in the realm of desire, just as they do not attain skillful absorption, so extended is the discourse on the attainment of wholesome actions. Even in the absence of a command fulfilled with the proper elements, one who instigates an immediately retributive karma such as matricide is certainly fixed in wrong view, so extended is the discourse on those immediately instigating. Even among unfixed states, there are some unfixed states associated with wholesome qualities, so extended is the discourse on the regulator of the fixed. With the mind covered and concealed by the hindrances, they abandon the hindrances, so extended is the discourse on the covered. They abandon only the fetter that is present, so extended is the discourse on the present. And one who has attained absorption savors the absorption through delight in the object of absorption, so extended is the discourse on one who has attained and savors. Even in painful feeling, there is a feeling of savoring attachment, so extended is the discourse on attachment to savoring. Craving for existence is indeterminate, so extended is the discourse. Craving for existence is not the origin of suffering, so extended is the discourse. A wholesome state or an unwholesome state arises immediately after the other, so extended is the discourse on the connection between wholesome and unwholesome. Even for those in the womb, the seed-like six sense bases arise at the moment of rebirth, so extended is the discourse on the arising of the six sense bases. The five consciousnesses arise immediately after each other, so extended is the discourse on the immediately conditioning. Right speech, action, and intimation are noble form, so extended is the discourse. An underlying tendency is different from sensual lust, so extended is the discourse. The enveloping of defilements is dissociated from the mind, so extended is the discourse. Just as sensual lust is included in the realm of desire, so are lust for form and lust for the formless included in the realms of form and the formless, so extended is the discourse on the included. Both kinds of views are indeterminate, so extended is the discourse. Views are not included, so extended is the discourse. Whatever is the condition of cause for them is again their co-nascent condition. A specific condition does not exist, Only one condition exists for one thing: Thus the discourse on conditionality proceeds. Ignorance is the condition for volitional formations, But volitional formations are not the condition for ignorance: Thus the discourse on reciprocal conditionality proceeds. These are designations merely, Existing within the completed time period: Thus the discourse on time proceeds. Likewise, the discourse on instants, moments, and muhurtas. Due to the absence of other taints, The taints are without taints: Thus the discourse on taints proceeds. For supramundane phenomena, Aging and death are supramundane: Thus the discourse on aging and death proceeds. The cessation attainment is supramundane: Thus the discourse on perception and feeling proceeds. That is mundane: Thus the second discourse on perception and feeling proceeds. One who has attained cessation Might die: Thus the third discourse on perception and feeling proceeds. The cessation attainment is like the non-percipient beings discourse. Other than karma,