1At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, it is said, ‘a speaker on the Dhamma, a speaker on the Dhamma.’ In what way, venerable sir, is one a speaker on the Dhamma?"

2"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma.

If one is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. [n.34] Dhammānudhammapaṭipanno. Spk: Lokuttarassa nibbānadhammassa anudhammabhūtaṁ paṭipadāṁ paṭipanno; "one practising the way that is in accordance with the supramundane Nibbāna-dhamma." Spk-pṭ glosses nibbānadhamma as "the noble path bringing Nibbāna," and explains "(the way) that is in accordance with" it as meaning "(the way) whose nature is appropriate for the achievement of Nibbāna" (nibbānādhigamassa anucchavikasabhāvabhūtaṁ). This statement shows the sekha, the trainee. Cp. III, n. 51.

If, through revulsion towards aging-and-death, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained Nibbāna in this very life. [n.35] Diṭṭhadhammanibbanappatto. This statement shows the arahant, or asekha, who has completed the training.

3"Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards birth …

… revulsion toward existence
… revulsion toward clinging
… revulsion toward craving
… revulsion toward feeling
… revulsion toward contact
… revulsion toward six sense bases
… revulsion toward name-and-form
… revulsion toward consciousness
… revulsion toward volitional formations …

Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma.

If one is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma.

If, through revulsion towards ignorance, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained Nibbāna in this very life."

1Sāvatthiyaṁ … Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: "‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī"ti?

2"Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

3Jātiyā ce bhikkhu … pe …

… bhavassa ce bhikkhu
… upādānassa ce bhikkhu
… taṇhāya ce bhikkhu
… vedanāya ce bhikkhu
… phassassa ce bhikkhu
… saḷāyatanassa ce bhikkhu
… nāmarūpassa ce bhikkhu
… viññāṇassa ce bhikkhu
… saṅkhārānañce bhikkhu …

Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā"ti.

Chaṭṭhaṁ.