171 (1) Volition863
“Bhikkhus, when there is the body, then because of bodily volition [158] pleasure and pain arise internally; when there is speech, then because of verbal volition pleasure and pain arise internally; when there is the mind, then because of mental volition pleasure and pain arise internally—with ignorance itself as condition.864
“Either on one’s own, bhikkhus, one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally, or others make one generate that bodily volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally.865
“Either on one’s own, bhikkhus, one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that verbal volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally.
“Either on one’s own, bhikkhus, one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that mental volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally.
“Ignorance is comprised within these states.866 But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise in one internally; that speech does not exist conditioned by which that pleasure and pain arise in one internally; that mind does not exist conditioned by which that pleasure and pain arise in one internally.867 That field does not exist, that site [159] does not exist, that base does not exist, that location does not exist conditioned by which that pleasure and pain arise in one internally.868
***
“Bhikkhus, there are these four acquisitions of individuality.869 What four? (1) There is an acquisition of individuality in which one’s own volition operates, not the volition of others. (2) There is an acquisition of individuality in which the volition of others operates, not one’s own volition. (3) There is an acquisition of individuality in which both one’s own volition and the volition of others operate. (4) And there is an acquisition of individuality in which neither one’s own volition nor the volition of others operates. These are the four acquisitions of individuality.”
When this was said, the Venerable Sāriputta said to the Blessed One: “Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. (1) In that acquisition of individuality in which one’s own volition operates but not the volition of others, it is by reason of their own volition that beings pass away from that group.870 (2) In that acquisition of individuality in which the volition of others operates but not one’s own volition, it is by reason of the volition of others that beings pass away from that group.871 (3) In that acquisition of individuality in which both one’s own volition and the volition of others operate, it is by reason of both one’s own volition and the volition of others that beings pass away from that group.872 (4) But, Bhante, what kind of devas should be understood as the acquisition of individuality in which neither one’s own volition nor the volition of others operates?”873
“They are, Sāriputta, the devas of the base of neither perception-nor-non-perception.”
“Why is it, Bhante, that some beings who pass away from that group are returners, who come back to this state of being, while [160] others are non-returners, who do not come back to this state of being?”874
“Here, Sāriputta, some person has not abandoned the lower fetters. In this very life he enters and dwells in the base of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas in the base of neither-perception-nor-non-perception. When he passes away from there he is a returner who comes back to this state of being.
“But some [other] person here has abandoned the lower fetters. In this very life he enters and dwells in the base of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas in the base of neither-perception-nor-non-perception. When he passes away from there he is a non-returner who does not come back to this state of being.
“This, Sāriputta, is the reason some beings here who pass away from that group are returners, who come back to this state of being, while others are non-returners, who do not come back to this state of being.”
172 (2) Analysis
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
(1) “A half-month, friends, after my full ordination I realized the analytical knowledge of meaning by way of its divisions and formulation.875 In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it.876 [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer.877 Our teacher, who is highly skilled in our teachings, is present.878
(2) “A half-month after my full ordination I realized the analytical knowledge of the Dhamma by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.
(3) “A half-month after my full ordination I realized the analytical knowledge of language by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.
(4) “A half-month after my full ordination I realized the analytical knowledge of discernment by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.” [161]
173 (3) Koṭṭhita
Then the Venerable Mahākoṭṭhita approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked the Venerable Sāriputta:
(1) “Friend, with the remainderless fading away and cessation of the six bases for contact, is there anything else?”879
“Do not say so, friend.”
(2) “With the remainderless fading away and cessation of the six bases for contact, is there nothing else?”
“Do not say so, friend.”
(3) “With the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?”
“Do not say so, friend.”
(4) “With the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?”
“Do not say so, friend.”880
“Friend, when you are asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there something else?’ you say: ‘Do not say so, friend.’ And when you are asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there nothing else? … Is there both something else and nothing else? … Is there neither something else nor nothing else?’ [in each case] you say: ‘Do not say so, friend.’ In what way should the meaning of this statement be understood?”
(1) “Friend, if one says: ‘With the remainderless fading away and cessation of the six bases for contact, there is something else,’ one proliferates that which is not to be proliferated.881 (2) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is nothing else,’ one proliferates that which is not to be proliferated. (3) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is both something else and nothing else,’ one proliferates that which is not to be proliferated. (4) If one says: ‘Friend, with the remainderless fading away and cessation of the six bases for contact, there is neither something else nor nothing else,’ one proliferates that which is not to be proliferated.
“Friend, as far as the range of the six bases for contact extends, just so far extends the range of proliferation.882 As far as the range of proliferation extends, [162] just so far extends the range of the six bases for contact. With the remainderless fading away and cessation of the six bases for contact there is the cessation of proliferation, the subsiding of proliferation.”
174 (4) Ānanda
Then the Venerable Ānanda approached the Venerable Mahākoṭṭhita and exchanged greetings with him.
[This sutta is exactly the same as 4:173 except that here Ānanda asks the questions and Mahākoṭṭhita responds.]883 [163]
175 (5) Upavāṇa
Then the Venerable Upavāṇa approached the Venerable Sāriputta … and said to him:
(1) “Friend Sāriputta, does one become an end-maker by means of knowledge?”884
“This is not the case, friend.”
(2) “Then does one become an end-maker by means of conduct?”
“This is not the case, friend.”
(3) “Then does one become an end-maker by means of knowledge and conduct?”
“This is not the case, friend.”
(4) “Then does one become an end-maker otherwise than by means of knowledge and conduct?”
“This is not the case, friend.”
“When you are asked: ‘Friend Sāriputta, does one become an end-maker by means of knowledge?’ you say: ‘This is not the case, friend.’ When you are asked: ‘Then does one become an end-maker by means of conduct? … by means of knowledge and conduct? … otherwise than by means of knowledge and conduct?’ [in each case] you say: ‘This is not the case, friend.’ Then in what way does one become an end-maker?”
(1) “If, friend, one were to become an end-maker by means of knowledge, even one who still has clinging would become an end-maker. (2) If one were to become an end-maker by means of conduct, even one who still has clinging would become an end-maker. (3) If one were to become an end-maker by means of knowledge and conduct, even one who still has clinging would become an end-maker. (4) If one were to become an end-maker otherwise than by means of knowledge and conduct, then a worldling would be an end-maker; for a worldling is destitute of knowledge and conduct.
“Friend, one deficient in conduct does not know and see things as they are. One accomplished in conduct [164] knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker.”885
176 (6) Aspiring886
(1) “Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Sāriputta and Moggallāna!’ This is the standard and criterion for my bhikkhu disciples, that is, Sāriputta and Moggallāna.
(2)“Bhikkhus, a bhikkhunī endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the bhikkhunīs Khemā and Uppalavaṇṇā!’ This is the standard and criterion for my bhikkhunī disciples, that is, the bhikkhunīs Khemā and Uppalavaṇṇā.
(3) “Bhikkhus, a male lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Citta the householder and Hatthaka of Āḷavī!’ This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī.
(4) “Bhikkhus, a female lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the female lay follower Khujjuttarā and Veḷukaṇṭakī Nandamātā!’ This is the standard and criterion for my female lay disciples, that is, the female lay follower Khujjuttarā and Veḷukaṇṭakī Nandamātā.”
177 (7) Rāhula
Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:887
(1) “Rāhula, the internal earth element and the external earth element are just the earth element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the earth element; one detaches the mind from the earth element.888
(2) “Rāhula, the internal water element and the external water element [165] are just the water element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the water element; one detaches the mind from the water element.
(3) “Rāhula, the internal fire element and the external fire element are just the fire element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the fire element; one detaches the mind from the fire element.
(4) “Rāhula, the internal air element and the external air element are just the air element. This should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Having seen this thus as it really is with correct wisdom, one becomes disenchanted with the air element; one detaches the mind from the air element.
“When, Rāhula, a bhikkhu does not recognize a self or the belongings of a self in these four elements, he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering.”
178 (8) The Reservoir
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of personal existence.889 As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with his hand smeared with gum. His hand would stick to it, adhere to it, and be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind…. This bhikkhu cannot be expected to attain the cessation of personal existence.
(2) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. [166] He attends to the cessation of personal existence. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with a clean hand. His hand would not stick to it, adhere to it, or be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind…. This bhikkhu can be expected to attain the cessation of personal existence.
(3) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would close off its inlets and open up its outlets, and sufficient rain would not fall. In such a case, it could not be expected that this reservoir’s embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind…. This bhikkhu cannot be expected to attain the breaking up of ignorance.
(4) “Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would open up its inlets and close off its outlets, and sufficient rain would fall. In such a case, it could be expected that this reservoir’s embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. [167] As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
179 (9) Nibbāna
Then the Venerable Ānanda approached the Venerable Sāriputta … and said to him:
“Why is it, friend Sāriputta, that some beings do not attain nibbāna in this very life?”
“Here, friend Ānanda, [some] beings do not understand as it really is: ‘These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.’ This is why some beings here do not attain nibbāna in this very life.
“Why is it, friend Sāriputta, that some beings here attain nibbāna in this very life?”
“Here, friend Ānanda, [some] beings understand as it really is: ‘These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.’ This is why some beings here attain nibbāna in this very life.”890
180 (10) The Great References891
On one occasion the Blessed One was dwelling at Bhoganagara near the Ānanda Shrine. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, I will teach you these four great references.892 [168] Listen and attend closely; I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“What, bhikkhus, are the four great references?
(1) “Here, bhikkhus, a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline.893 If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by this bhikkhu.’ Thus you should discard it.
“But a bhikkhu might say: ‘In the presence of the Blessed One I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by this bhikkhu.’ You should remember this first great reference.
(2) “Then a bhikkhu might say: ‘In such and such a residence a Saṅgha is dwelling with elders and prominent monks. In the presence of that Saṅgha I heard this; in its presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching.”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. [169] It has been badly learned by that Saṅgha.’ Thus you should discard it.
“But … if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that Saṅgha.’ You should remember this second great reference.
(3) “Then a bhikkhu might say: ‘In such and such a residence several elder bhikkhus are dwelling who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. In the presence of those elders I heard this; in their presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by those elders.’ Thus you should discard it.
“But … if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by those elders.’ You should remember this third great reference.
(4) “Then a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling [170] who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: ‘Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that elder.’ Thus you should discard it.
“But a bhikkhu might say: ‘In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: “This is the Dhamma; this is the discipline; this is the Teacher’s teaching!”’ That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: ‘Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that elder.’ You should remember this fourth great reference.
“These, bhikkhus, are the four great references.”894
863 The first part of this sutta, up to the section on the four acquisitions of individuality, is also at SN 12:25, II 39–41, but addressed to Ānanda.
864 Mp explains this with reference to the Abhidhamma scheme of cittas, types of consciousness; see CMA 32–40, 46–64. I summarize Mp’s explanation: Bodily volition is of twenty kinds by way of the eight kinds of sense-sphere wholesome cittas and twelve kinds of unwholesome cittas. So too for verbal volition. But mental volition includes these as well as the nine kinds of sublime (mahaggata) volition, namely, volition associated with the five jhānas of the Abhidhamma system and the four formless attainments. Because of bodily volition, there arises pleasure conditioned by the eight kinds of wholesome kamma, and pain conditioned by the twelve kinds of unwholesome kamma, that is, the kamma generated in the corresponding active types of consciousness. So too for the other two doors. Ignorance is a condition (avijjāpaccayā va) because, there being ignorance, volition occurs in the three doors as a condition for pleasure and pain. Thus this sutta statement refers to ignorance as the root cause. Pleasure and pain arise “internally” (ajjhattaṃ) when they arise in oneself. The word seems to underscore the retributive aspect of kamma.
865 Mp: “One acts on one’s own (sāmaṃ) when one initiates the action without instigation from others. One instigates activity because of others when others encourage or command one to act. One acts with clear comprehension (sampajāno) when one knows the wholesome and unwholesome as such, and their respective results as such. If one does not understand this, one acts without clear comprehension.”
866 Imesu bhikkhave dhammesu avijjā anupatitā. Mp: “Ignorance is comprised in the volitional states analyzed above, functioning both as a coexistent condition and as a decisive-support condition (sahajātavasena ca upanissayavasena ca). Thus the round of existence and its root, ignorance, are shown.”
867 Mp: “Arahants are seen acting with the body. They sweep the courtyard of the shrine and the bodhi tree, go out and return, do various duties, etc., but in their case the twenty volitions occurring at the bodily door no longer produce kammic results (avipākadhammataṃ āpajjanti). Here, it is the volition that occurs at the body door that is intended by the word ‘body.’ The same method applies to the other two.” Mp-ṭ: “When arahants perform actions, how is it that they create no bodily or other kinds of kamma? In the sense that these deeds do not bear results, for an action done by an arahant is neither wholesome nor unwholesome but a mere activity (kiriyamatta) that does not yield results.”
868 Mp: “‘Field,’ etc., are names for wholesome and unwholesome kamma. For that is a field (khetta) in the sense of a place where results grow; a site (vatthu) in the sense of their foundation; a base (āyatana) in the sense of a cause; a location (adhikaraṇa) in the sense of a locale.”
869 In Ee this sentence marks the beginning of a new sutta, and thus at this point Ee’s numbering exceeds mine by one. Both Ce and Be, in accord with Mp, treat the previous passage and this one as a single sutta. While this paragraph certainly looks like the beginning of an independent sutta, and perhaps originally was, Mp takes it to be continuous with the analysis of volition stated above. It says that up to this point the Buddha has shown the kamma accumulated in the three doors; now he shows the places where that kamma ripens. “Acquisition of individuality” (attabhāvappaṭilābha) is an individual existence, the combination of body and mind that constitutes a particular life.
870 Mp identifies these beings as the devas corrupted by play (khiḍḍāpadosikā devā). While they are enjoying celestial delights in their heavenly realm, they sometimes forget to eat and drink, and because they miss a meal they wither away like a garland placed in the sun. See Bodhi 2007: 159–60.
871 Mp says these are the devas corrupted by mind (manopadosika devā), who dwell in the realm of the four great kings. When they become angry at one another, their mutual anger becomes the cause for both to pass away. See Bodhi 2007: 160–61.
872 Mp says that these are human beings. For people kill themselves and others kill them. Thus they perish either on account of their own volition or because of the volition of others.
873 Mp: “[Question:] Why does Sāriputta pose this question? Isn’t he able to answer it himself? [Reply:] He is able, but he does not speak because he thinks, ‘This question is in the domain of a Buddha.’”
874 Mp: “The former, who come back to this state of being (āgantāro itthattaṃ), are those who return to the five aggregates in the sense sphere; they are not reborn there [in the realm where they pass away] or in a higher realm. Those who do not come back to this state of being (anāgantāro itthattaṃ) do not return to the five aggregates or take a lower rebirth. They are either reborn there [in the realm where they pass away] or in a higher realm, or they attain final nibbāna right there. When it is said that they are reborn in a higher realm, this is said in the case of those who had been born in a lower existence. But from the realm of neither-perceptionnor-non-perception, there is no rebirth into a higher realm.”
875 Odhiso vyañjanaso. Mp glosses these two words respectively with kāraṇaso akkharaso, “by way of reasons [or cases], by way of the letter.” The meaning is not entirely clear to me and Mp-ṭ does not elaborate. The paṭisambhidās are explained at Vism 440–43, Ppn 14.21–31, on the basis of Vibh 292–94 (Be §§718–24), which analyzes them from several angles. Briefly: Knowledge of meaning is analytical knowledge of meaning (atthapaṭisambhidā); knowledge of Dhamma is analytical knowledge of Dhamma (dhammapaṭisambhidā); knowledge of how to express and articulate the Dhamma is analytical knowledge of language (niruttipaṭisambhidā); and knowledge about knowledges is analytical knowledge of discernment (paṭibhānapaṭisambhidā). This last analytical knowledge seems to refer to the ability to spontaneously apply the other three types of knowledge to clearly communicate the Dhamma. From a more philosophical perspective, attha is considered the result of a cause (hetuphala) and dhamma a cause (hetu) producing an effect. Therefore the analytical knowledge of meaning is correlated with knowledge of the first and third noble truths, analytical knowledge of Dhamma with knowledge of the second and fourth noble truths. Analytical knowledge of meaning is knowledge of each factor of dependent origination in its role as an effect arisen from a condition, and analytical knowledge of Dhamma is knowledge of the same factor in its role as a condition giving rise to an effect.
876 Ee’s pakāsemi, as the third verb, is not in Ce or Be. Pakāseti is also absent in the same sequence of verbs at 3:136, I 286,9–10, also in Ee.
877 The text is cryptic here and may have become garbled in the course of transmission. Mp supplies a verb to the first part of the sentence, upagacchatu, which I include and translate in brackets. Mp fills out ahaṃ veyyākaraṇena with ahamassa pañhakathanena cittaṃ ārādhessāmi (“I will satisfy his mind by answering the question”). I have also added this in brackets.
878 Mp: “‘Our teacher, who is highly skilled in these things that have been attained by us, is present. If I had not realized the analytical knowledge of meaning, he would dismiss me, telling me to first realize it.’ Even while sitting in front of the teacher, he roars a lion’s roar.”
879 The dialogue here seems to be concerned with the “ontological status” of the arahant who has attained the nibbāna element without residue remaining, that is, with the question whether the liberated person exists or does not exist after death.
880 Mp glosses mā h’evaṃ with evaṃ mā bhaṇi, “Do not speak thus,” and explains that the four questions are asked by way of eternalism, annihilationism, partial eternalism, and “eel-wriggling” (sassata-uccheda-ekaccasassata-amarāvikkhepa). Thus Sāriputta rejects each question. “Eel-wriggling” is agnosticism, skepticism, or intellectual evasiveness.
881 Appapañcaṃ papañceti. Mp: “He creates proliferation [or speculations] in relation to something that should not be proliferated [or speculated about]. He travels along a path that one should not travel on.” The Pāli word papañca suggests mental fabrication, obsessive mental construction, and deluded conceptualization, which the commentaries say arise from craving, conceit, and wrong views (taṇhā, māna, diṭṭhi). It seems to me that Mp understands appapañcaṃ as a contraction of appapañciyaṃ. A Chinese parallel, SĀ 249, says at T II 60a16–20: “If one [makes any of these assertions about the six bases for contact], these are just empty words (
). With the vanishing, fading away, cessation, and stilling of the six bases for contact, one relinquishes empty falsehood (
) and attains nibbāna.”
882 Tāvatā papañcassa gati. Mp: “As far as the range of the six bases extends, just so far extends the range of proliferation, distinguished by way of craving, views, and conceit.”
883 Ee treats this sutta as a continuation of the preceding one, without counting it separately. Thus at this point Ee’s numbering catches up with Ce and Be.
884 The dialogue, according to Mp, refers to making an end to saṃsāra, the entire round of suffering (vaṭṭadukkhassa antakaro hoti, sakalaṃ vaṭṭadukkhaṃ paricchinnaṃ parivaṭumaṃ katvā tiṭṭhati).
885 Caraṇasampanno yathābhūtaṃ jānāti passati. Yathābhūtaṃ jānaṃ passaṃ antakaro hoti. This differs from the previous assertion (that one cannot become an end-maker by means of knowledge and conduct) in its emphasis on knowing and seeing (as well as conduct) as active functions rather than subjective possessions tinged with clinging.
886 This sutta merges 2:130–33.
887 Much of this is also in MN 62.8–11, I 421–23. See too MN 28 and MN 140, which treat the topic more elaborately.
888 Ee’s paññāya cittaṃ virājeti is clearly wrong. In each of the four paragraphs, paññāya here should be replaced by the name of the element.
889 Sakkāyanirodhaṃ. Mp: “The cessation of personal existence, that is, the round of existence with its three realms; the meaning is nibbāna.”
890 These are explained at Vibh 330–31 (Be §799), though in terms of wisdom (paññā). I quote only the text on the first jhāna: “When perception and attention are accompanied by sensuality in one who attains the first jhāna, wisdom pertains to deterioration; when mindfulness is stabilized in accordance with its nature, wisdom pertains to stabilization; when perception and attention are unaccompanied by thought, wisdom pertains to distinction. When perception and attention are accompanied by disenchantment, conjoined with dispassion, wisdom pertains to penetration” (paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā; tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā; avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā; nibbidāsahagatā saññāmanasikārā samudācaranti virāgupasaṃhitā nibbedhabhāginī paññā). Similar distinctions are made for each of the higher attainments.
891 This passagie is also included in the Mahāparinibbāna Sutta, DN 16.4.7, at II 124–26.
892 Mahāpadese. Mp glosses as mahā-okāse (apparently as if the compound could be resolved mahā + padese) and as mahā-apadese, the latter explained as “great reasons stated with reference to such great ones as the Buddha and others” (buddhādayo mahante mahante apadisitvā vuttāni mahākāraṇāni). This second resolution is certainly to be preferred. DOP gives, among the meanings of apadesa, “designation, pointing out, reference, witness, authority.” Cattāro mahāpadesā is sometimes rendered “four great authorities” but the sutta actually specifies only two authorities, the suttas and the Vinaya. Walshe, in LDB, renders it as “four criteria.” I understand the term to mean “four great references,” the four provenances of a teaching.
893 Tāni padabyañjanāni…sutte otāretabbāni vinaye sandassetabbāni. Mp gives various meanings of sutte and vinaye here, some improbable. Clearly, this instruction presupposes that there already existed a body of discourses and a systematic Vinaya that could be used to evaluate other texts proposed for inclusion as authentic utterances of the Buddha. Otāretabbāni is gerundive plural of otārenti, “make descend, put down or put into,” and otaranti, just below, means “descend, come down, go into.” My renderings, respectively, as “check for them” and “are included among” are adapted to the context. Sandassetabbāni is gerundive plural of sandassenti, “show, make seen,” and sandissanti means “are seen.”
894 The clearer of the two Chinese parallels is in DĀ 2, at T I 17b29–18a22. Here cattāro mahāpadesā is rendered 
, “four great teaching dhammas.” I translate the first declaration (T I 17c2–13) as follows: “If there is a bhikkhu who claims: ‘Venerable ones, in that village, city, country, I personally heard [this] from the Buddha, I personally received this teaching,’ you should not disbelieve what you hear from him, nor should you reject it, but through the suttas determine whether it is true or false; based on the Vinaya, based on the Dhamma, probe it thoroughly. If what he says is not the sutta, not the Vinaya, not the Dhamma, then you should say to him: ‘The Buddha did not say this. What you have received is mistaken! [Or: You have received it erroneously!] For what reason? Because based on the suttas, based on the Vinaya, based on the Dhamma, we [find] that what you said deviates from the Dhamma. Venerable one, you should not uphold this, you should not report it to people, but should discard it.’ But if what he says is based on the suttas, based on the Vinaya, based on the Dhamma, then you should say to him: ‘What you said was truly spoken by the Buddha. For what reason? Because based on the suttas, based on the Vinaya, based on the Dhamma, we [find] that what you said accords with the Dhamma. Venerable one, you should uphold this, you should widely report it to people; you should not discard it.’ This is the first great teaching dhamma.”