Sāvatthiyaṁ viharati.
At Sāvatthi.
Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:
Then the venerable Bhūmija, having emerged from seclusion in the evening time, approached venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. After the exchange of courteous and polite conversation, he sat down to one side. Seated to one side, the venerable Bhūmija said this to venerable Sāriputta:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“Friend Sāriputta, there are some ascetics and brahmins, |proponents of kamma::who hold the view that actions have consequences [kammavāda]|, who declare that |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]| are self-created. But, friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are created by another. Friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are both self-created and created by another. But, friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are |arisen by chance::spontaneously arisen [adhiccasamuppanna]|. Regarding this, friend Sāriputta, what does the Blessed One assert, what does he declare? Answering in what way would we state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue? How would we explain in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, so that no reasonable consequence of our statement would afford grounds for criticism?”
“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
“Friend, the Blessed One has stated that pleasure and pain are |dependently arisen::casually produced, arisen together from a cause [paṭiccasamuppanna]|. Dependent on what? Dependent on |contact::sense impingement, raw experience, touch [phassa]|. One speaking thus would state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue; and one would explain in accordance with the Dhamma, so that no reasonable consequence of their statement would afford grounds for criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.
Therein, friend, regarding those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created—that too is conditioned by contact. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance—that too is conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.
Therein, friend, that those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created, would experience it apart from contact—this is not possible. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance, that they would experience it apart from contact—this is not possible.”
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
The venerable Ānanda heard this conversation between the venerable Sāriputta and the venerable Bhūmija. Then the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda reported to the Blessed One the entire conversation that had taken place between the venerable Sāriputta and the venerable Bhūmija.
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
“Good, good, Ānanda! Sāriputta has answered rightly, just as one answering rightly should. For, Ānanda, pleasure and pain have been stated by me to be dependently arisen. Dependent on what? Dependent on contact. One speaking thus would state what has been said by me, and not misrepresent me with what is untrue; and one would explain in accordance with the Dhamma, so that no reasonable consequence of their statement would afford grounds for criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.
Therein, Ānanda, regarding those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created—that too is conditioned by contact. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance—that too is conditioned by contact.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, Ānanda, that those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created, would experience it apart from contact—this is not possible. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance, that they would experience it apart from contact—this is not possible.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca.
When there is the body, Ānanda, internal pleasure and pain arise within oneself due to intention regarding the body. When there is speech, Ānanda, internal pleasure and pain arise within oneself due to verbal intention. When there is the mind, Ānanda, internal pleasure and pain arise within oneself due to mental intention—and this is with |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as condition.
Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Either on one’s own initiative, Ānanda, one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that bodily construct for one, conditioned by which internal pleasure and pain arise within oneself. Either |purposefully::deliberately; lit. clearly aware [sampajāna]| one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself. Or |inattentively::without clear awareness, with a muddled mind [asampajāna]| one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself.
Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Either on one’s own initiative, Ānanda, one constructs that verbal construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that verbal construct for one, conditioned by which internal pleasure and pain arise within oneself. Either purposefully ... or inattentively one constructs that verbal construct, conditioned by which internal pleasure and pain arise within oneself.
Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Either on one’s own initiative, Ānanda, one constructs that mental construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that mental construct for one, conditioned by which internal pleasure and pain arise within oneself. Either purposefully ... or inattentively one constructs that mental construct, conditioned by which internal pleasure and pain arise within oneself.
Imesu, ānanda, dhammesu avijjā anupatitā. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti.
Ignorance, Ānanda, underlies these things. But with the remainderless fading away and cessation of ignorance, Ānanda, that body does not exist, conditioned by which that internal pleasure and pain would arise. That speech does not exist, conditioned by which that internal pleasure and pain would arise. That mind does not exist, conditioned by which that internal pleasure and pain would arise. That field does not exist ... that ground does not exist ... that sphere does not exist ... that locus does not exist, conditioned by which that internal pleasure and pain would arise within oneself.”
At Sāvatthi.
Then the venerable Bhūmija, having emerged from seclusion in the evening time, approached venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. After the exchange of courteous and polite conversation, he sat down to one side. Seated to one side, the venerable Bhūmija said this to venerable Sāriputta:
“Friend Sāriputta, there are some ascetics and brahmins, |proponents of kamma::who hold the view that actions have consequences [kammavāda]|, who declare that |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]| are self-created. But, friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are created by another. Friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are both self-created and created by another. But, friend Sāriputta, there are some ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are |arisen by chance::spontaneously arisen [adhiccasamuppanna]|. Regarding this, friend Sāriputta, what does the Blessed One assert, what does he declare? Answering in what way would we state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue? How would we explain in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, so that no reasonable consequence of our statement would afford grounds for criticism?”
“Friend, the Blessed One has stated that pleasure and pain are |dependently arisen::casually produced, arisen together from a cause [paṭiccasamuppanna]|. Dependent on what? Dependent on |contact::sense impingement, raw experience, touch [phassa]|. One speaking thus would state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue; and one would explain in accordance with the Dhamma, so that no reasonable consequence of their statement would afford grounds for criticism.
Therein, friend, regarding those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created—that too is conditioned by contact. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance—that too is conditioned by contact.
Therein, friend, that those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created, would experience it apart from contact—this is not possible. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance, that they would experience it apart from contact—this is not possible.”
The venerable Ānanda heard this conversation between the venerable Sāriputta and the venerable Bhūmija. Then the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda reported to the Blessed One the entire conversation that had taken place between the venerable Sāriputta and the venerable Bhūmija.
“Good, good, Ānanda! Sāriputta has answered rightly, just as one answering rightly should. For, Ānanda, pleasure and pain have been stated by me to be dependently arisen. Dependent on what? Dependent on contact. One speaking thus would state what has been said by me, and not misrepresent me with what is untrue; and one would explain in accordance with the Dhamma, so that no reasonable consequence of their statement would afford grounds for criticism.
Therein, Ānanda, regarding those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created—that too is conditioned by contact. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance—that too is conditioned by contact.
Therein, Ānanda, that those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are self-created, would experience it apart from contact—this is not possible. Regarding those who ... and even those ascetics and brahmins, proponents of kamma, who declare that pleasure and pain are neither self-created nor created by another, but are arisen by chance, that they would experience it apart from contact—this is not possible.
When there is the body, Ānanda, internal pleasure and pain arise within oneself due to intention regarding the body. When there is speech, Ānanda, internal pleasure and pain arise within oneself due to verbal intention. When there is the mind, Ānanda, internal pleasure and pain arise within oneself due to mental intention—and this is with |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as condition.
Either on one’s own initiative, Ānanda, one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that bodily construct for one, conditioned by which internal pleasure and pain arise within oneself. Either |purposefully::deliberately; lit. clearly aware [sampajāna]| one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself. Or |inattentively::without clear awareness, with a muddled mind [asampajāna]| one constructs that bodily construct, conditioned by which internal pleasure and pain arise within oneself.
Either on one’s own initiative, Ānanda, one constructs that verbal construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that verbal construct for one, conditioned by which internal pleasure and pain arise within oneself. Either purposefully ... or inattentively one constructs that verbal construct, conditioned by which internal pleasure and pain arise within oneself.
Either on one’s own initiative, Ānanda, one constructs that mental construct, conditioned by which internal pleasure and pain arise within oneself. Or else others construct that mental construct for one, conditioned by which internal pleasure and pain arise within oneself. Either purposefully ... or inattentively one constructs that mental construct, conditioned by which internal pleasure and pain arise within oneself.
Ignorance, Ānanda, underlies these things. But with the remainderless fading away and cessation of ignorance, Ānanda, that body does not exist, conditioned by which that internal pleasure and pain would arise. That speech does not exist, conditioned by which that internal pleasure and pain would arise. That mind does not exist, conditioned by which that internal pleasure and pain would arise. That field does not exist ... that ground does not exist ... that sphere does not exist ... that locus does not exist, conditioned by which that internal pleasure and pain would arise within oneself.”
Sāvatthiyaṁ viharati.
Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca.
Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
Imesu, ānanda, dhammesu avijjā anupatitā. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti.