[171] Bhikkhus, when there is the body, pleasure and pain (sukhadukkha) arise internally with bodily volition (kāyasañcetanā) as the cause; when there is speech, bhikkhus, pleasure and pain arise internally with verbal volition as the cause; when there is the mind (citta), bhikkhus, pleasure and pain arise internally with mental volition as the cause — and with ignorance as condition.
Either of one's own accord, bhikkhus, one generates that bodily volitional formation (kāyasaṅkhāra) conditioned by which that pleasure and pain arise internally for one; or, bhikkhus, others generate for one that bodily volitional formation conditioned by which that pleasure and pain arise internally for one. Either clearly comprehending, bhikkhus, one generates that bodily volitional formation conditioned by which that pleasure and pain arise internally for one; or not clearly comprehending, bhikkhus, one generates that bodily volitional formation conditioned by which that pleasure and pain arise internally for one. Either of one's own accord, bhikkhus, one generates that verbal volitional formation (vacīsaṅkhāra) conditioned by which that pleasure and pain arise internally for one; or, bhikkhus, others generate for one that verbal volitional formation conditioned by which that pleasure and pain arise internally for one. Either clearly comprehending, bhikkhus, one generates that verbal volitional formation conditioned by which that pleasure and pain arise internally for one; or not clearly comprehending, bhikkhus, one generates that verbal volitional formation conditioned by which that pleasure and pain arise internally for one. Either of one's own accord, bhikkhus, one generates that mental volitional formation (manosaṅkhāra) conditioned by which that pleasure and pain arise internally for one; or, bhikkhus, others generate for one that mental volitional formation conditioned by which that pleasure and pain arise internally for one. Either clearly comprehending, bhikkhus, one generates that mental volitional formation conditioned by which that pleasure and pain arise internally for one; or not clearly comprehending, bhikkhus, one generates that mental volitional formation conditioned by which that pleasure and pain arise internally for one.
Bhikkhus, ignorance (avijjā) is bound up with these dhammas. But with the remainderless fading away and cessation of that very ignorance, that body does not exist conditioned by which that pleasure and pain arise internally for one; that speech does not exist conditioned by which that pleasure and pain arise internally for one; that mind does not exist conditioned by which that pleasure and pain arise internally for one; that field does not exist … that site does not exist … that base does not exist … that ground does not exist conditioned by which that pleasure and pain arise internally for one.
Bhikkhus, there are these four acquisitions of individuality (attabhāvapaṭilābha). What four? There is, bhikkhus, an acquisition of individuality in which one's own volition operates, not the volition of others. There is, bhikkhus, an acquisition of individuality in which the volition of others operates, not one's own volition. There is, bhikkhus, an acquisition of individuality in which both one's own volition and the volition of others operate. There is, bhikkhus, an acquisition of individuality in which neither one's own volition operates nor the volition of others. These, bhikkhus, are the four acquisitions of individuality.
When this was said, the Venerable Sāriputta said to the Blessed One: "Venerable sir, I understand in detail the meaning of what the Blessed One has spoken in brief thus: In the case, venerable sir, of the acquisition of individuality in which one's own volition operates, not the volition of others, it is with their own volition as the cause that those beings pass away from that group. In the case, venerable sir, of the acquisition of individuality in which the volition of others operates, not one's own volition, it is with the volition of others as the cause that those beings pass away from that group. In the case, venerable sir, of the acquisition of individuality in which both one's own volition and the volition of others operate, it is with both one's own volition and the volition of others as the cause that those beings pass away from that group. But in the case, venerable sir, of the acquisition of individuality in which neither one's own volition operates nor the volition of others — which devas should be seen by way of that?"
"Sāriputta, the devas who have reached the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) should be seen by way of that."
"What, venerable sir, is the cause, what is the reason why some beings here, having passed away from that group, are returners (āgāmī) who come back to this state of existence (itthatta)? And what, venerable sir, is the cause, what is the reason why some beings here, having passed away from that group, are non-returners (anāgāmī) who do not come back to this state of existence?"
"Here, Sāriputta, some person has not abandoned the lower fetters (orambhāgiya saṃyojana). In this very life he enters and dwells in the sphere of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it; steadied in it, resolved upon it, dwelling much in it, and not having fallen away from it, when he dies he is reborn in companionship with the devas who have reached the sphere of neither-perception-nor-non-perception. Passing away from there, he is a returner who comes back to this state of existence. But here, Sāriputta, some person has abandoned the lower fetters. In this very life he enters and dwells in the sphere of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it; steadied in it, resolved upon it, dwelling much in it, and not having fallen away from it, when he dies he is reborn in companionship with the devas who have reached the sphere of neither-perception-nor-non-perception. Passing away from there, he is a non-returner who does not come back to this state of existence. This, Sāriputta, is the cause, this is the reason why some beings here, having passed away from that group, are returners who come back to this state of existence; and this, Sāriputta, is the cause, this is the reason why some beings here, having passed away from that group, are non-returners who do not come back to this state of existence."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.