1Then, in the evening, the Venerable Bhūmija emerged from seclusion and approached the Venerable Sāriputta. [n.75] He gives his name to the Bhūmija Sutta (MN No. 126), where he answers some questions of Prince Jayasena and then engages in conversation with the Buddha. The first part of the present sutta repeats the first part of the preceding one except that it is phrased in terms of "pleasure and pain." sn.ii.38 He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2"Friend Sāriputta, some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by oneself; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain are created both by oneself and by another; some ascetics and brahmins, proponents of kamma, maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another. [n.76] It is difficult to understand how these ascetics could be "proponents of kamma" (kammavada) when they hold that pleasure and pain arise fortuitously. Neither Spk nor Spkpṭ offers any clarification.

Now, friend Sāriputta, what does the Blessed One say about this? What does he teach? How should we answer if we are to state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? And how should we explain in accordance with the Dhamma so that no reasonable consequence of our assertion would give ground for criticism?"

3"Friend, the Blessed One has said that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by the Blessed One and would not misrepresent him with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

4"Therein, friend, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and those who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another—in each case that is conditioned by contact.

5"Therein, friends, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself, and those who maintain that pleasure and pain are created by another, and those who maintain that pleasure and pain are created both by oneself and by another, and those sn.ii.39 who maintain that pleasure and pain have arisen fortuitously, being created neither by oneself nor by another—in each case it is impossible that they will experience anything without contact."

6The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the Venerable Bhūmija. He then approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One the entire conversation between the Venerable Sāriputta and the Venerable Bhūmija. The Blessed One said:

7"Good, good, Ānanda! Anyone answering rightly would answer just as Sāriputta has done. I have said, Ānanda, that pleasure and pain are dependently arisen. Dependent on what? Dependent on contact. If one were to speak thus one would be stating what has been said by me and would not misrepresent me with what is contrary to fact; one would explain in accordance with the Dhamma, and no reasonable consequence of one's assertion would give ground for criticism.

8"Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself … and those who maintain that pleasure and pain have arisen fortuitously … in each case that is conditioned by contact.

9"Therein, Ānanda, in the case of those ascetics and brahmins, proponents of kamma, who maintain that pleasure and pain are created by oneself … and those who maintain that pleasure and pain have arisen fortuitously … in each case it is impossible that they will experience anything without contact.

10"Ānanda, when there is the body, because of bodily volition pleasure and pain arise sn.ii.40 internally; when there is speech, because of verbal volition pleasure and pain arise internally; when there is the mind, because of mental volition pleasure and pain arise internally—and with ignorance as condition. [n.77] This passage is also at AN II 157–59. Spk says that the Buddha added this section to show that pleasure and pain do not arise with contact alone as condition, but with other conditions as well. In this case the bodily, verbal, and mental volitions (kāya-, vacī-, manosañcetanā) are the kammically effective volitions that function as conditions for the resultant pleasure and pain (vipākasukhadukkha). I follow Be and Se in reading avijjāpaccayaā ca and in taking this clause to belong to the end of the present paragraph. This has the support of Spk, which explains that this is said to show that these volitions are conditioned by ignorance. Ee reads va for ca and places the clause at the beginning of the next paragraph.

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11"Either on one's own initiative, Ᾱnanda one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that bodily volitional formation conditioned by which pleasure and pain arise internally.

Either deliberately, Ānanda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that bodily volitional formation conditioned by which pleasure and pain arise internally. [n.78] Spk identifies the three volitional formations—kāyasaṅkhāra, vacīsaṅkhāra, manosaṅkhāra—with the three types of volition mentioned just [in the note] above. One generates them "on one's own initiative" (sāmaṅ) when one acts without inducement by others, with an unprompted mind (āsaṅkhārikacitta); one generates them "prompted by others" when one acts with a prompted mind (sasaṅkhārikacitta). One acts deliberately (sampajano) when one acts with knowledge of kamma and its fruit; undeliberately (asampajano), when one acts without such knowledge. This text may be the original basis for the Abhidhamma distinction between sasaṅkhārikacitta and asaṅkhārikacitta, on which see CMA 1:4.

12"Either on one's own initiative, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that verbal volitional formation conditioned by which pleasure and pain arise internally.

Either deliberately, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that verbal volitional formation conditioned by which pleasure and pain arise internally.

13"Either on one's own initiative, Ānanda, one generates that mental volitional formation [n.79] The term used here is manosaṅkhāra, but from the context this is clearly synonymous with cittasaṅkhāra at SN12.2. There is no textual justification for identifying the latter with the cittasaṅkhāra at SN41.6 (IV 293,17) and MN I 301,28–29, defined as saññsaññā and vedanā. conditioned by which pleasure and pain arise internally; or prompted by others one generates that mental volitional formation conditioned by which pleasure and pain arise internally.

Either deliberately, Ānanda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that mental volitional formation conditioned by which pleasure and pain arise internally.

14"Ignorance is comprised within these states. [n.80] I read with Be and Se, imesu Ānanda dhammesu avijjā anupatitā. The chasu in Ee appears superfluous.
Spk: Ignorance is included among these states under the heading of decisive support (upanissaya); for they are all comprehended under this phrase, "With ignorance as condition, volitional formations." (On the interpretation of paṭicca-samuppāda by way of the twenty-four conditional relations of the Paṭṭhana, see Vism, chap. 17, concisely explained in Nyanatiloka Thera, Guide through the Abhidhamma Piṭaka, pp. 159–73.) But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise internally; that speech does not exist conditioned by which that pleasure and pain arise internally; that mind does not exist conditioned by which sn.ii.41 that pleasure and pain arise internally. [n.81] Spk: That body does not exist which, if it existed, would enable pleasure and pain to arise conditioned by bodily volition; the same method of explanation applies to speech and mind. (Query:) But an arahant acts, speaks, and thinks, so how is it that his body, etc., do not exist? (Reply:) In the sense that they do not generate kammic results. For the deeds done by an arahant are neither wholesome nor unwholesome kamma, but merely functional (kiriyamatta); thus for him it is said, "that body, etc., do not exist."
On the functional consciousness of the arahant, see CMA 1:15. An alternative explanation might be simply that with the elimination of ignorance there will be no further arising of the five aggregates, the basis of all experience, and thus no further experiencing of pleasure and pain.

That field does not exist, that site does not exist, that base does not exist, that foundation does not exist conditioned by which that pleasure and pain arise internally." [n.82] Spk: There is no field (khetta) in the sense of a place of growth; no site (vatthu) in the sense of a support; no base (āyatana) in the sense of a condition; no foundation (adhikaraṇa) in the sense of a cause.

1Sāvatthiyaṁ vihārati. 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:

2"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?

3"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.

4Tatrāvuso, 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.

5Tatrāvuso, 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.

6Assosi 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.

7"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.

8Tatrānanda, 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.

9Tatrānanda, 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.

10Kāye 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.

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11Sāmaṁ 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.

12Sāmaṁ 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.

13Sāmaṁ 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.

14Imesu, 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.

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Pañcamaṁ.