sn12.25:11 By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One instigates the choice after deliberation … Or else one instigates the choice without deliberation …

sn12.25:14 Ignorance is included in all these things. But when ignorance fades away and ceases with no residue left behind, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. That field does not exist, that ground does not exist, that dimension does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.”

3. The Ten Powers

With Upavāṇa

sn12.26:1 At Sāvatthī. Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him:

sn12.26:2 “Sir, there are some ascetics and brahmins who assert that suffering is made by oneself. There are some who assert that suffering is made by another. There are some who assert that suffering is made by both oneself and another. There are some who assert that suffering arises anomalously, not made by oneself or another. What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

sn12.26:3 “Upavāṇa, I have said that suffering is dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

sn12.26:4 In the case of those ascetics and brahmins who assert that suffering is made by oneself, that’s dependent on contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

sn12.26:5 In the case of those ascetics and brahmins who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

3. The Ten Powers

Dependency

sn12.27:1 At Sāvatthī. “Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

sn12.27:2 And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Birth is the origin of old age and death. When birth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.27:3 And what is birth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? …

sn12.27:4 And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.27:5 When a noble disciple thus understands dependency, its origin, its cessation, and the practice that leads to its cessation, that noble disciple is called: ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

3. The Ten Powers

A Mendicant

sn12.28:1 At Sāvatthī. “A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation.

sn12.28:2 And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Birth is the origin of old age and death. When birth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.28:3 And what is birth? … And what is continued existence? … And what is grasping? … And what is craving? … feeling … contact … the six sense fields … name and form … consciousness …

sn12.28:4 And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.28:5 A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. This mendicant is called: ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

3. The Ten Powers

Ascetics and Brahmins

sn12.29:1 At Sāvatthī. “There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

sn12.29:2 There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

3. The Ten Powers

Ascetics and Brahmins (2nd)

sn12.30:1 At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death. They don’t understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices.

sn12.30:2 There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death. They understand birth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended choices.”

4. Kaḷāra the Aristocrat

What Has Come to Be

sn12.31:1 At one time the Buddha was staying near Sāvatthī. Then the Buddha said to Venerable Sāriputta, “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

sn12.31:2 ‘There are those who have appraised the teaching, and many kinds of trainees here. Now you, being alert, are asked to tell me their behavior, good fellow.’

sn12.31:3 How should we see the detailed meaning of this brief statement?” When he said this, Sāriputta kept silent.

sn12.31:4 For a second time … For a third time …

sn12.31:6 Sāriputta kept silent.

sn12.31:7 “Sāriputta, do you see that this has come to be?” “Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it came to be with that as fuel. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one is a trainee.

sn12.31:8 And how, sir, has one appraised the teaching? Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it came to be with that as fuel. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one has appraised the teaching. Sir, regarding what was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

sn12.31:9 ‘There are those who have appraised the teaching, and many kinds of trainees here. Now you, being alert, are asked to tell me their behavior, good fellow.’

sn12.31:10 This is how I understand the detailed meaning of what was said in brief.”

sn12.31:11 “Good, good, Sāriputta! (The Buddha repeated all of Sāriputta’s explanation, concluding:)

sn12.31:14 This is how to see the detailed meaning of what was said in brief.”

4. Kaḷāra the Aristocrat

With Kaḷāra the Aristocrat

sn12.32:1 At Sāvatthī. Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.” “That venerable mustn’t have gained any solace in this teaching and training.”

sn12.32:2 “Well then, has Venerable Sāriputta found solace in this teaching and training?”

sn12.32:3 “Reverend, I have no uncertainty.” “But what of the future?”

sn12.32:4 “I have no doubt.”

sn12.32:5 Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has declared enlightenment: ‘I understand: “Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

sn12.32:6 So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the Teacher summons you.” “Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Sāriputta, is it really true that you have declared enlightenment: ‘I understand: “Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?” “Sir, I did not state the matter in these words and phrases.” “Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.” “Sir, did I not also say that I did not state the matter in these words and phrases?”

sn12.32:7 “Sāriputta, suppose they were to ask you: ‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: “I understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’ How would you answer?”

sn12.32:8 “Sir, if they were to ask me this, I would answer: ‘Reverends, when the source of birth ended, I knew “it is ended”. Knowing it is ended, I understand: “Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ That’s how I’d answer such a question.”

sn12.32:9 “But Sāriputta, suppose they were to ask you: ‘But what is the source, origin, birthplace, and inception of birth?’ How would you answer?” “Sir, if they were to ask me this, I would answer: ‘Continued existence is the source, origin, birthplace, and inception of birth.’ That’s how I’d answer such a question.”

sn12.32:10 “But Sāriputta, suppose they were to ask you: ‘What is the source of continued existence?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.”

sn12.32:11 “But Sāriputta, suppose they were to ask you: ‘What is the source of grasping?’ … But Sāriputta, suppose they were to ask you: ‘What is the source of craving?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Feeling is the source of craving.’ That’s how I’d answer such a question.”

sn12.32:12 “But Sāriputta, suppose they were to ask you: ‘But how have you known and seen so that the relishing of feelings is no longer present?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Reverends, there are three feelings. What three? Pleasant, painful, and neutral feeling. These three feelings are impermanent, and what’s impermanent is suffering. When I understood this, the relishing of feelings was no longer present.’ That’s how I’d answer such a question.”

sn12.32:13 “Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘Suffering includes whatever is felt.’

sn12.32:14 But Sāriputta, suppose they were to ask you: ‘But Reverend, how have you been liberated that you declare enlightenment: “I understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’ That’s how I’d answer such a question.”

sn12.32:15 “Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’” That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

sn12.32:16 Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, the Buddha asked me the first question without letting me know beforehand, so I hesitated. But when the Buddha agreed with my answer, I thought: ‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. If he were to question me all night, all day and night, for two days and nights, for three, four, five, six, or seven days and nights, I could answer in different words and ways for seven days and nights.’”

sn12.32:17 Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has roared his lion’s roar!” (And he told the Buddha all that Sāriputta had said.)

sn12.32:18 “Mendicant, Sāriputta has clearly penetrated the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”

4. Kaḷāra the Aristocrat

Grounds for Knowledge

sn12.33:1 At Sāvatthī. “Mendicants, I will teach forty-four grounds for knowledge. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.33:2 “And what are the forty-four grounds for knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. Knowledge of birth … Knowledge of continued existence … Knowledge of grasping … Knowledge of craving … Knowledge of feeling … Knowledge of contact … Knowledge of the six sense fields … Knowledge of name and form … Knowledge of consciousness … Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. These are called the forty-four grounds for knowledge.

sn12.33:3 And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

sn12.33:4 Birth is the origin of old age and death. When birth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.33:5 A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the teaching. With this teaching that is seen, understood, immediately attained, and fathomed, they apply the method to the past and future.

sn12.33:6 Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

sn12.33:7 Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

sn12.33:8 A noble disciple has purified and cleansed these two knowledges— knowledge of the teaching and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.

sn12.33:9 And what is birth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? … And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

sn12.33:10 Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn12.33:11 A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the teaching. With this teaching that is seen, understood, immediately attained, and fathomed, they apply the method to the past and future.

sn12.33:12 Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

sn12.33:13 Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

sn12.33:14 A noble disciple has purified and cleansed these two knowledges— knowledge of the teaching and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

4. Kaḷāra the Aristocrat

Grounds for Knowledge (2nd)

sn12.34:1 At Sāvatthī. “Mendicants, I will teach seventy-seven grounds for knowledge. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn12.34:2 “And what are the seventy-seven grounds for knowledge? The knowledge that birth is a requirement for old age and death, and the knowledge that when birth doesn’t exist, there is no old age and death. Also regarding the past: the knowledge that birth is a requirement for old age and death, and the knowledge that when birth doesn’t exist, there is no old age and death. Also regarding the future: the knowledge that birth is a requirement for old age and death, and the knowledge that when birth doesn’t exist, there is no old age and death. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.

sn12.34:3 The knowledge that continued existence is a requirement for birth … The knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the past: the knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the future: the knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease. These are called the seventy-seven grounds for knowledge.”

4. Kaḷāra the Aristocrat

Ignorance is a Requirement

sn12.35:1 At Sāvatthī. “Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.” When this was said, one of the mendicants said to the Buddha, “What are old age and death, sir, and who do they belong to?” “That’s not a cogent question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Birth is a requirement for old age and death.’”

sn12.35:2 “What is birth, sir, and who does it belong to?” “That’s not a cogent question,” said the Buddha. “You might say, ‘What is birth, and who does it belong to?’ Or you might say, ‘Birth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Continued existence is a requirement for birth.’”

sn12.35:3 “What is continued existence, sir, and who is it for?” “That’s not a cogent question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Grasping is a requirement for continued existence.’ … ‘Craving is a requirement for grasping.’ … ‘Feeling is a requirement for craving.’ … ‘Contact is a requirement for feeling.’ … ‘The six sense fields are requirements for contact.’ … ‘Name and form are requirements for the six sense fields.’ … ‘Consciousness is a requirement for name and form.’ … ‘Choices are a requirement for consciousness.’”

sn12.35:4 “What are choices, sir, and who do they belong to?” “That’s not a cogent question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.’