[63] Bhikkhus, when a noble disciple (ariyasāvaka) has clearly seen with right wisdom (sammappaññā), as it really is (yathābhūta), this dependent origination (paṭiccasamuppāda) and these dependently arisen dhammas (paṭiccasamuppannā dhammā), it is impossible that he will run back to the past, thinking: "Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?" — or that he will run forward to the future, thinking: "Shall I exist in the future? Shall I not exist in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I become in the future?" — or that he will now be inwardly perplexed about the present time, thinking: "Do I exist? Do I not exist? What am I? How am I? Whence has this being come? Whither will it go?" This is impossible. For what reason? Because, bhikkhus, the noble disciple has clearly seen with right wisdom, as it really is, this dependent origination and these dependently arisen dhammas.
The Tenth.
The Āhāra Vagga (Chapter on Nutriment), the Second, is concluded.
Its summary (uddāna):
Nutriment and Phagguna, and the two on ascetics and brahmins;
Kaccānagotta, the Teacher of Dhamma, the naked ascetic, and Timbaruka;
The fool and the wise man, and, tenth, the one on Conditions.
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The Dasabala Vagga, the Third.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.