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"The Blessed One, my friend, has said that pleasure & pain are dependently co-arisen. Dependent on what? Dependent on contact. One speaking in this way would be speaking in line with what the Blessed One has said, would not be misrepresenting the Blessed One with what is unfactual, and would be answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma would have grounds for criticism.

"Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made, even that is dependent on contact. Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made, even that is dependent on contact. Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made & other-made, even that is dependent on contact. Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously, even that is dependent on contact.

"That any priests & contemplatives -- teachers of kamma who declare that pleasure & pain are self-made -- would be sensitive to pleasure & pain otherwise than through contact: that isn't possible. That any priests & contemplatives -- teachers of kamma who declare that pleasure & pain are other-made ... self-made & other-made ... who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously -- would be sensitive to pleasure & pain otherwise than through contact: that isn't possible."

Now it so happened that Ven. Ananda overheard this conversation between Ven. Sariputta & Ven. Bhumija. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he reported the entire conversation to the Blessed One.

[The Blessed One said:] "Excellent, Ananda. Excellent. One rightly answering would answer as Ven. Sariputta has done.

"I have said, Ananda, that pleasure & pain are dependently co-arisen. Dependent on what? Dependent on contact. One speaking in this way would be speaking in line with what I have said, would not be misrepresenting me with what is unfactual, and would be answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma would have grounds for criticism.

"Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made, even that is dependent on contact. Whatever priests & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made ... self-made & other-made ... neither self-made nor other-made, but arise spontaneously, even that is dependent on contact.

"That any priests & contemplatives -- teachers of kamma who declare that pleasure & pain are self-made -- would be sensitive to pleasure & pain otherwise than through contact: that isn't possible. That any priests & contemplatives -- teachers of kamma who declare that pleasure & pain are other-made ... self-made & other-made ... neither self-made nor other-made, but arise spontaneously -- would be sensitive to pleasure & pain otherwise than through contact: that isn't possible.

"When there is a body, pleasure & pain arise internally with bodily intention as the cause; or when there is speech, pleasure & pain arise internally with verbal intention as the cause; or when there is intellect, pleasure & pain arise internally with intellectual intention as the cause.

"From ignorance as requisite condition, then either of one's own accord one fabricates the bodily fabrication on account of which that pleasure & pain arise internally, or because of others one fabricates the bodily fabrication on account of which that pleasure & pain arise internally. Either alert one fabricates the bodily fabrication on account of which that pleasure & pain arise internally, or unalert one fabricates the bodily fabrication on account of which that pleasure & pain arise internally. (Similarly with verbal & intellectual fabrications.)

"Now, ignorance is bound up in these things. From the remainderless fading & cessation of that very ignorance, there no longer exists [the sense of] the body on account of which that pleasure & pain internally arise. There no longer exists the speech...the intellect on account of which that pleasure & pain internally arise. There no longer exists the field, the site, the dimension, or the issue on account of which that pleasure & pain internally arise."