0 At Savatthi

1 When there is body, O Bhikkhus, then with bodily intention as cause, there arises internal pleasure and pain. When there is speech, O Bhikkhus, then with verbal intention as cause, there arises internal pleasure and pain. When there is mind, O Bhikkhus, then with mental intention as cause, there arises internal pleasure and pain, only in dependence on ignorance.

2 Either one's self activates that bodily activity, conditioned by which there arises that internal pleasure and pain. Or else others activate for one that bodily activity, conditioned by which there arises that internal pleasure and pain. Either with contemplation, one activates that bodily activity, conditioned by which there arises that internal pleasure and pain. Or else without contemplation, one activates that bodily activity, conditioned by which there arises that internal pleasure and pain.

3 Either one's self activates that verbal activity, conditioned by which there arises that internal pleasure and pain. Or else others activate for one that verbal activity, conditioned by which there arises that internal pleasure and pain. Either with contemplation, one activates that verbal activity, conditioned by which there arises that internal pleasure and pain. Or else without contemplation, one activates that verbal activity, conditioned by which there arises that internal pleasure and pain.

4 Either one's self activates that mental activity, conditioned by which there arises that internal pleasure and pain. Or else others activate for one that mental activity, conditioned by which there arises that internal pleasure and pain. Either with contemplation, one activates that mental activity, conditioned by which there arises that internal pleasure and pain. Or else without contemplation, one activates that mental activity, conditioned by which there arises that internal pleasure and pain.

5 Immersion in ignorance, O bhikkhus, is the nature of these [activities]. But with the remainderless fading away and cessation of that very ignorance, there is not that body, conditioned by which there arises that internal pleasure and pain. There is not that speech, conditioned by which there arises that internal pleasure and pain. There is not that mind, conditioned by which there arises that internal pleasure and pain. There is not that field, there is not that ground, there is not that domain, there is not that location conditioned by which there arises that internal pleasure and pain.

6 There are, O bhikkhus, these four acquisitions of self-begetting. Which four?

7 “There is, O bhikkhus, an acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to one's own intention, not another's intention. There is, O bhikkhus, an acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to another's intention, not one's own intention. There is, O bhikkhus, an acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to both one's own intention and another's intention. There is, O bhikkhus, an acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to neither one's own intention nor another's intention.”

8 When thus was said, the venerable Sariputta said this to the Auspicious One: “I, O Bhante, understand the detailed meaning of what the Auspicious One has stated in brief thus: The acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to one's own intention, not another's intention, the passing away of beings from that group is caused by one's own intention. The acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to another's intention, not one's own intention, the passing away of beings from that group is caused by another's intention. The acquisition of self-begetting, whereby in that acquisition of self-begetting, one goes owing to both one's own intention and another's intention, the passing away of beings from that group is caused by both one's own intention and another's intention. [But] this acquisition of self-begetting, O Bhante, whereby in that acquisition of self-begetting, one goes conditioned by neither one's own intention nor another's intention, what type of devas are to be seen [as such]?”

9 “They are to be seen, O Sariputta, as the devas gone to the domain of neither perception nor non-perception.”

10 What is the cause, O Bhante, what is the reason why some beings here pass away from that group as returners, coming back to this world? Yet, what is the cause, O Bhante, what is the reason why some beings here pass away from that group as non-returners, not coming back to this world?

11 Here, O Sariputta, a certain individual has not abandoned the five lower fetters. In this very life, he enters upon and abides in the domain of neither perception nor non-perception. He enjoys that, strives after that, and enters upon happiness by it. Settled therein, resolved on it, a frequent dweller in that, not fallen away from it when passing away, he rises in companionship with the devas pertaining to the domain of neither perception nor non-perception. Passing away from there, he is a returner, one who comes back to this world.

12 But here, O Sariputta, a certain individual has abandoned the five lower fetters. In this very life, he enters upon and abides in the domain of neither perception nor non-perception. He enjoys that, strives after that, and enters upon happiness by it. Settled therein, resolved on it, a frequent dweller in that, not fallen away from it when passing away, he rises in companionship with the devas pertaining to the domain of neither perception nor non-perception. Passing away from there, he is a non-returner, one who does not come back to this world.

13 “This, O Sariputta, is the cause, this is the reason why some beings here pass away from that group as returners, coming back to this world. And this, O Sariputta, is the cause, this is the reason why some beings here pass away from that group as non-returners, not coming back to this world.”

0 sāvatthiyaṃ

1 kāye vā bhikkhave sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. vācāya vā bhikkhave sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. mane vā bhikkhave sati manosañcatanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. avijjāpaccayā va.

2 sāmaṃ vā taṃ bhikkhave kāyasaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. pare vāssa taṃ bhikkhave kāyasaṅkhāraṃ abhisaṅkhāronti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. sampajāno vā taṃ bhikkhave kāyasaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. asampajāno vā taṃ bhikkhave kāyasaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

3 sāmaṃ vā taṃ bhikkhave vacīsaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. pare vāssa taṃ bhikkhave vacīsaṅkhāraṃ abhisaṅkhāronti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. sampajāno vā taṃ bhikkhave vacīsaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. asampajāno vā taṃ bhikkhave vacīsaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

4 sāmaṃ vā taṃ bhikkhave manosaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. pare vāssa taṃ bhikkhave manosaṅkhāraṃ abhisaṅkhāronti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. sampajāno vā taṃ bhikkhave manosaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. asampajāno vā taṃ bhikkhave manosaṅkhāraṃ abhisaṅkhāroti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

5 imesu bhikkhave dhammesu avijjā anupatitā. avijjāyatveva asesavirāganirodhā so kāyo na hoti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. sā vācā na hoti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.so mano na hoti,yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. khettaṃ taṃ na hoti, vatthuṃ taṃ na hoti, āyatanaṃ taṃ na hoti, adhikaraṇaṃ taṃ na hoti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhanti.

6 cattārome bhikkhave attabhāvapaṭilābhā. katame cattāro?

7 atthi bhikkhave attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā, kamati no parasañcetanā. atthi bhikkhave attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā. atthi bhikkhave attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. atthi bhikkhave attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā. ime kho bhikkhave cattāro attabhāvapaṭilābhāti.

8 evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca: imassa kho ahaṃ bhante bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi: tatra bhante yvāyaṃ attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā. attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. tatra bhante yvāyaṃ attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā. parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. tatra bhante yvāyaṃ attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. tatra bhante yvāyaṃ attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā. katame tena devā daṭṭhabbāti?

9 nevasaññānāsaññāyatanūpagā sāriputta devā tena daṭṭhabbāti.

10 ko nu kho bhante hetu ko paccayo yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ? ko pana bhante hetu ko paccayo yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattanti?

11 idha sāriputta ekaccassa puggalassa orambhāgiyāni saññojanāni appahīṇāni honti. so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. so tadassādeti. tannikāmeti, tena ca vittiṃ āpajjati. tattha ṭhito tadadhimutto tabbahulavihārī. aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahavyataṃ upapajjati. so tato cuto āgāmī hoti āgantā itthattaṃ.

12 idha pana sāriputta ekaccassa puggalassa orambhāgiyāni saññojanāni pahīnāni honti. so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. so tadassādeti. tannikāmeti, tena ca vittiṃ āpajjati. tattha ṭhito tadadhimutto tabbahulavihārī. aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahavyataṃ upapajjati. so tato cuto anāgāmī hoti anāgantā itthattaṃ.

13 ayaṃ kho sāriputta hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ. ayaṃ pana sāriputta hetu ayaṃ paccayo, yenamidhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattanti.