[16] Bhaggava, there are some ascetics and brahmins who, according to their teachers' tradition, declare the origin of the world (aggañña) to have arisen fortuitously (adhiccasamuppanna). I approach them and say: 'Is it true, as it seems, that you venerable ones declare, according to your teachers' tradition, that the origin of the world arose fortuitously?' Asked thus by me, they affirm: 'Yes.' I say to them: 'But in what manner do you venerable ones declare, according to your teachers' tradition, that the origin of the world arose fortuitously?' Asked thus by me, they cannot explain; unable to explain, they question me in return; and being asked, I answer:
'Friends, there are gods called non-percipient beings (asaññisattā); and with the arising of perception (saññā) those gods pass away from that company. Now this is possible, friends, that a certain being, having passed away from that company, comes to this state; having come to this state, he goes forth from the home life into homelessness; having gone forth from the home life into homelessness, by dint of ardour, by dint of striving … he attains such concentration (samādhi) of mind that, when the mind (citta) is thus concentrated, he recollects that arising of perception, but does not recollect beyond that. He says: "The self (attā) and the world arose fortuitously. Why is that? Because formerly I was not; now, having not been, I have been transformed into the state of being." Is it in this manner that you venerable ones declare, according to your teachers' tradition, that the origin of the world arose fortuitously?' They say: 'We have heard it thus, friend Gotama, just as the venerable Gotama says.'
Bhaggava, I understand the origin of the world; that I understand, and I understand what is beyond it; and I do not misapprehend that understanding. Since I do not misapprehend it, quenching (nibbuti) is known by me within myself; and directly knowing this, the Tathāgata does not come to ruin.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.