1"Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves.

2"And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it, and their wish fulfilled, they will think, ‘How fortunate for me that I’m clean!’

"So too, bhikkhus, self-examination is very helpful for a bhikkhu to grow in wholesome qualities: [n.2063] The following self-examination is modeled on AN4.93. ‘Do I gain internal serenity of mind or not? Do I gain the higher wisdom of insight into phenomena or not?’

3(1) "If, by such self-examination, a bhikkhu knows: ‘I gain internal serenity of mind but not the higher wisdom of insight into phenomena,’ he should base himself on internal serenity of mind and make an effort to gain the higher wisdom of insight into phenomena. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena.

4(2) "But if, by such self-examination, he knows: ‘I gain the higher wisdom of insight into phenomena but not internal serenity of mind,’ he should base himself on the higher wisdom of insight into phenomena and make an effort to gain internal serenity of mind. Then, some time later, he gains both the higher wisdom of insight into phenomena and internal serenity of mind.

5(3) "But if, by such self-examination, he knows: ‘I gain neither internal serenity of mind nor the higher wisdom of insight into phenomena,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena.

6(4) "But if, by such self-examination, he knows: ‘I gain both internal serenity of mind and the higher wisdom of insight into phenomena,’ he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.

7"Robes, I say, are twofold: to be used and those not to be used. [n.2064] This portion of the sutta is modeled upon AN9.6, but it takes associating with a person last and does not treat it in as much detail. Almsfood too, I say, is twofold: that to be used and that not to be used. Lodgings too, I say, are twofold: those to be used and those not to be used. Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to. Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to. Persons too, I say, are twofold: those to be associated with and those not to be associated with.

8(5) "When it was said: ‘Robes, I say, are twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a robe: ‘When I use this robe, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a robe. But if one knows of a robe: ‘When I use this robe, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a robe. When it was said: ‘Robes, I say, are twofold: to be used and not to be used,’ it is because of this that this was said.

9(6) "When it was said: ‘Almsfood too, I say, is twofold: that to be used and that not to be used,’ for what reason was this said? If one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such almsfood. But if one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such almsfood. When it was said: ‘Almsfood too, I say, is twofold: that to be used and that not to be used,’ it is because of this that this was said.

10(7) "When it was said: ‘Lodgings too, I say, are twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a lodging: ‘When I use this lodging, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a lodging. But if one knows of a lodging: ‘When I use this lodging, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a lodging. When it was said: ‘Lodgings too, I say, are twofold: those to be used and those not to be used,’ it is because of this that this was said.

11(8) "When it was said: ‘Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a village or town: ‘When I resort to this village or town, unwholesome qualities increase in me and wholesome qualities decline,’ one should not resort to such a village or town. But if one knows of a village or town: ‘When I resort to this village or town, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a village or town. When it was said: ‘Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.

12(9) "When it was said: ‘Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities increase in me and wholesome qualities decline,’ one should not resort to such a country or region. But if one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a country or region. When it was said: ‘Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said."

13(10) "When it was said: ‘Persons too, I say, are twofold: those to be associated with and those not to be associated with,’ for what reason was this said? If one knows of a person: ‘When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline,’ one should not associate with such a person. But if one knows of a person: ‘When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase,’ one should associate with such a person. When it was said: ‘Persons too, I say, are twofold: those to be associated with and those not to be associated with,’ it is because of this that this was said."

1"No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṁ.

2Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti.

Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.

3Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

4Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

5Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘Na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

6Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.

7Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Puggalampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi.

8‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ. Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ. ‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

9‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

10‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ. Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ. ‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

11‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

12‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

13‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. ‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan"ti.

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Catutthaṁ.