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Answer: In Sāvatthī, venerable sir, it was spoken concerning a certain monk. Venerable sir, a certain monk, the Blessed One... He said this to him: "A Dhamma-speaker, a Dhamma-speaker, venerable sir, is said. To what extent, venerable sir, is one a Dhamma-speaker? To what extent is one practicing in accordance with the Dhamma? To what extent has one attained Nibbāna in this very life?" Regarding that matter, venerable sir, the Blessed One spoke thus: "If, bhikkhu, one teaches Dhamma for disenchantment with form, for dispassion, for cessation, it is enough to say, 'He is a Dhamma-speaker bhikkhu.'" The Sīlavanta Sutta, The Sutavanta Sutta Question – Therein, friends, where, concerning whom, on what occasion, by whom, and how were the Sīlavanta Sutta and the Sutavanta Sutta, chanted by the ancient great elders who compiled the Dhamma, spoken? Answer – In Bārāṇasī, venerable sir, concerning the Venerable Mahākoṭṭhika, it was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Venerable sir, the Venerable Mahākoṭṭhika, having arisen from seclusion in the evening, approached the Venerable Sāriputta. Having approached, he said this to the Venerable Sāriputta: "By a virtuous bhikkhu, friend Sāriputta, what dhammas should be wisely attended to? By a learned bhikkhu, friend Sāriputta, what dhammas should be wisely attended to?" Regarding that matter, venerable sir, the Venerable Elder Sāriputta, the General of the Dhamma, spoke thus: "By a virtuous bhikkhu, friend Koṭṭhika, by a learned bhikkhu, friend Koṭṭhika, the five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction, as alien, as disintegrating, as empty, as not-self." The Rādhā Saṃyutta The Satta Sutta Question – And in the Rādhā Saṃyutta, friends, where, concerning whom, on what occasion, and how was the second Satta Sutta spoken by the Blessed One? Answer – In Sāvatthī, venerable sir, it was spoken concerning the Venerable Elder Rādhā. Venerable sir, the Venerable Elder Rādhā said this to the Blessed One: "A being, a being, venerable sir, is said. To what extent, venerable sir, is one called a being?" In that matter, venerable sir, the Blessed One spoke thus: "Whatever desire, whatever lust, whatever delight, whatever craving there is for form, Rādhā, there one is attached, there one is entangled. Therefore, one is called 'a being'." Views-Connected Discourses Soatta Sutta Question: And venerable sir, where, concerning whom, and how was the Soatta Sutta, the third discourse in the Views-Connected Discourses, spoken by the Blessed One? Answer: In Sāvatthī, venerable sir, concerning many bhikkhus, the Blessed One spoke thus: "Bhikkhus, when what exists, by grasping what, by clinging to what, does such a view arise: 'That is the self, that is the world, that I shall be after death, eternal, permanent, everlasting, unchanging'?" Thus, venerable sir, the Blessed One spoke. Natthidinnasutta Question: And venerable sir, where, concerning whom, and how was the Natthidinnasutta, the fifth discourse in that same place, spoken by the Blessed One? Answer: In Sāvatthī itself, venerable sir, concerning many bhikkhus, the Blessed One spoke thus: "Bhikkhus, when what exists, by grasping what, by clinging to what, does such a view arise: 'There is no gift, there is no sacrifice, there is no offering, there is no fruit or result of good and bad deeds'?" Thus, the Blessed One spoke. Descent-Connected Discourses Cakkhusutta Question: And venerable sir, where, concerning whom, and how was the Cakkhusutta, the first discourse in the Descent-Connected Discourses, spoken by the Blessed One? Answer: In Sāvatthī, venerable sir, concerning many bhikkhus, the Blessed One spoke thus: "Bhikkhus, the eye is impermanent, changeable, alterable. The ear. The nose. The tongue. The body. The mind is impermanent, changeable, alterable." Thus, the Blessed One spoke. Sāriputta-Connected Discourses Sucimukhī Sutta Question: And venerable sir, where, concerning whom, in what matter, by whom, and how was the Sucimukhī Sutta, the tenth discourse in the Sāriputta-Connected Discourses, spoken? Answer: In Rājagaha, venerable sir, concerning the wandering ascetic Sucimukhī, it was spoken by the Venerable Sāriputta Thera, the General of the Dhamma. The wandering ascetic Sucimukhī, venerable sir, asked... To Venerable Sāriputta, she said this: "Now then, ascetic, do you eat facing downwards?" On that occasion, venerable sir, having denied it thus: "Indeed, sister, I do not eat facing downwards," and so on, [he said:] "Indeed, sister, whatever ascetics and brahmins make a living by wrong livelihood, by knowledge of sites and by animal lore, these ascetics and brahmins, sister, are called 'eating facing downwards'," and so on, was spoken by the Venerable Elder Sāriputta, the General of the Dhamma. Now then, ascetic, do you eat facing downwards? Indeed, sister, I do not eat facing downwards. Then, ascetic, do you eat facing upwards? Indeed, sister, I do not eat facing upwards. The Pāli of the Connected Discourses on the Six Sense Bases The Discourse on Internal Impermanence, The Discourse on External Impermanence Question – By that Blessed One, friend... by the Perfectly Self-Awakened One, in the Connected Discourses on the Six Sense Bases, the first discourse, the Ajjhattānicca Sutta, and the fourth discourse, the Bāhirānicca Sutta, where, concerning whom, and how were they spoken? Answer – In Sāvatthī, venerable sir, concerning many bhikkhus, "The eye, bhikkhus, is impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self, that is 'not mine, I am not this, this is not my self' thus should it be seen as it really is with right wisdom." and so on. "Forms, bhikkhus, are impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self, that is 'not mine, I am not this, this is not my self'," and so on, was spoken by the Blessed One. The Chapter on All The Discourse on Burning Question – There, friend, in the Chapter on All, the sixth discourse, the Āditta Sutta, by the Blessed One, where, concerning whom, and how was it spoken? Answer – In Gayā, venerable sir, at Gayā Sīsa, concerning a thousand bhikkhus who were former ascetics with matted hair, "All, bhikkhus, is burning. And what, bhikkhus, is all that is burning? The eye, bhikkhus, is burning. Forms are burning. Eye-consciousness is burning. Eye-contact is burning. And whatever feeling arises conditioned by eye-contact, Pleasure or pain or neither-pleasure-nor-pain, that too is burning. By what is it burning? It is burning by the fire of lust, by the fire of hatred, by the fire of delusion. It is burning by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despair, I say." Thus, and so forth, was spoken by the Blessed One. The Migajāla Chapter The First Migajāla Discourse Question – Friend, in the Migajāla Chapter, where, concerning whom, on what occasion, and how was the First Migajāla Discourse spoken by the Blessed One? Answer – In Sāvatthī, venerable sir, it was spoken concerning the Venerable Migajāla Thera. Venerable Migajāla Thera, venerable sir, said this to the Blessed One: "A solitary dweller, a solitary dweller, venerable sir, is spoken of. To what extent, venerable sir, is one a solitary dweller? And to what extent, venerable sir, is one a dweller with a companion?" On that occasion, venerable sir, the Blessed One spoke thus: "Migajāla, there are forms cognizable by the eye, desirable, agreeable, pleasing, lovely, associated with sensual pleasure, and exciting lust. If a monk delights in them, welcomes them, and remains engrossed in them, as he delights, welcomes, and remains engrossed in them, delight arises in him. When delight is present, attachment arises. When attachment is present, bondage arises. Migajāla, a monk bound by the fetter of delight is called a dweller with a companion." Thus, and so forth, was spoken by the Blessed One. The First Discourse on the Six Sense Bases Question – Therein, where, concerning whom, and how was the ninth discourse, the First Discourse on the Six Sense Bases, spoken by the Blessed One? Answer – In Rājagaha, venerable sir, it was spoken concerning many monks, thus: "Monks, whoever does not truly understand the origin, the passing away, the gratification, the danger, and the escape from the six sense bases, for him the holy life is not lived. He is far from this Dhamma and Discipline." Thus, and so forth, was spoken by the Blessed One. Indeed, venerable sir, I do not truly understand the origin, the passing away, the gratification, the danger, and the escape from the six sense bases. The eye, this this is mine, this I am, this is my self. No, venerable sir. And here, bhikkhu, if the eye is seen as "this is not mine, this I am not, this is not my self" with right wisdom as it really is, that is the end of suffering. Section on the Sick First Discourse on the Sick Question: In the Section on the Sick, friends, where, concerning whom, on what occasion, and how was the First Discourse on the Sick spoken by the Blessed One? Answer: In Sāvatthī, venerable sir, it was spoken concerning a certain new bhikkhu who was sick, afflicted, suffering, gravely ill. A certain bhikkhu, venerable sir, who was sick, afflicted, suffering, gravely ill, said to the Blessed One: "I do not understand, venerable sir, the Dhamma taught by the Blessed One for the purification of morality." On that occasion, venerable sir, having questioned that bhikkhu and having given approval to his words, the Blessed One said: "Indeed, bhikkhu, the Dhamma has been taught by me for the dispassion of lust. What do you think, bhikkhu, is the eye permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent, is it suffering or happiness?