“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca.  
“I will teach you about a person fettered internally and one fettered externally.  
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  
“Yes, reverend,” they replied.  
“Katamo cāvuso, ajjhattasaṁyojano puggalo?  
“Who is a person fettered internally?  
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.  
Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.  
This is called a person who is fettered internally, a returner, who comes back to this state of existence.  
Katamo cāvuso, bahiddhāsaṁyojano puggalo?  
Who is a person fettered externally?  
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.  
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.  
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.  
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.  
Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.  
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.  
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”  

‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṁ vussathā’ti?   ‘Reverend, do you lead the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’  

“Tayome, āvuso samiddha, puggalā santo saṁvijjamānā lokasmiṁ.   “Reverend Saviṭṭha, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverend Sāriputta, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the person freed by faith to be finest.  
Imassa, āvuso, puggalassa saddhindriyaṁ adhimattan”ti.  
Because this person’s faculty of faith is outstanding.”  
“tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverend Koṭṭhika, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverend Sāriputta, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the personal witness to be finest.  
Imassa, āvuso, puggalassa samādhindriyaṁ adhimattan”ti.  
Because this person’s faculty of immersion is outstanding.”  
“tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverend Sāriputta, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
“Tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverend Koṭṭhika, these three people are found in the world.  
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ.  
These are the three people found in the world.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the person attained to view to be finest.  
Imassa, āvuso, puggalassa paññindriyaṁ adhimattan”ti.  
Because this person’s faculty of wisdom is outstanding.”  
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ.  
“Each of us has spoken from the heart.  
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.  
Come, reverends, let’s go to the Buddha, and tell him about this.  
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṁ.  
“Yes, reverend,” they replied.  

“yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti.   “The ascetic Gotama has offered to tell you anything you ask for.  
Vadehāvuso sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo?  
Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan?  
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati;  
“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.  
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi.  
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.  
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati;  
You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole.  
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi.  
In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole.  
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati;  
You’re just like a bull that thinks to bellow only when the cowstall is empty.  
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti.  
In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”  

‘tayome, āvuso, dhammā.   ‘There are these three things.  
ime kho, āvuso, tayo dhammā.  
These are the three things.  
Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti?  
What’s the difference between them?’  
‘tayome, āvuso, dhammā.  
‘There are these three things.  
ime kho, āvuso, tayo dhammā;  
These are the three things.  
imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti?  
What’s the difference between them?’  
‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti.  
‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti?  
And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti?  
And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti?  
And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.  
This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.  
This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’  
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’  
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.  
This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’” 

“tumhepi, āvuso ānanda, rāgassa pahānaṁ paññāpetha, dosassa pahānaṁ paññāpetha, mohassa pahānaṁ paññāpethā”ti.   “Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”  
“Mayaṁ kho, āvuso, rāgassa pahānaṁ paññāpema, dosassa pahānaṁ paññāpema, mohassa pahānaṁ paññapemā”ti.  
“We do, reverend.”  
“Kiṁ pana tumhe, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpetha, kiṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpetha, kiṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpethā”ti?  
“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”  
“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti;  
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A greedy person does bad things by way of body, speech, and mind.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.  
Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.  
Duṭṭho kho, āvuso, dosena …pe…  
A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. …  
mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti;  
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A deluded person does bad things by way of body, speech, and mind.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.  
Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.  
Idaṁ kho mayaṁ, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpema.  
This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”  
“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?  
“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”  
“Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.  
“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”  
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?  
“Well, what is it?”  
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.  
This is the path, this is the practice for giving up that greed, hate, and delusion.”  
“Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya.  
“This is a fine path, a fine practice, for giving up that greed, hate, and delusion.  
Alañca panāvuso ānanda, appamādāyā”ti.  
Just this much is enough to be diligent.” 

“kiṁ tuyhettha, āvuso ānanda, yadi te satthā evaṁmahiddhiko evaṁmahānubhāvo”ti?   “What is it to you, Reverend Ānanda, if your teacher has such power and might?”  

“idhāhaṁ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemi.   “Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy.  
“Yaṁ kho te, āvuso anuruddha, evaṁ hoti:  
“Well, Reverend Anuruddha, when you say:  
Yampi te, āvuso anuruddha, evaṁ hoti:  
And when you say:  
Yampi te, āvuso anuruddha, evaṁ hoti:  
And when you say:  

“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.   “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”  
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.  
 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.  
 
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi.  
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.  
Na cāhaṁ, āvuso, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi.  
But I also say there’s no making an end of suffering without reaching the end of the world.  
Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.  
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.  

‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.    
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi’.  
 
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.  
 
‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ, taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.  
 
Na cāhaṁ, āvuso, appatvāva lokassa antaṁ dukkhassantakiriyaṁ vadāmi.  
 
Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.  
 

‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā?   ‘Reverend, how should conditions be seen?  
‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.  
‘This is how conditions should be seen, comprehended, and discerned.’  
‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?  
‘Reverend, how should the mind be stilled?  
‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti.  
‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’  
‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ?  
‘Reverend, how should the mind be stilled?  
‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.  
‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:  
“Reverends, any monk or nun who sees four things inside themselves should conclude:  
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:  
Any monk or nun who sees these four things inside themselves should conclude:  
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:  
Any monk or nun who sees four things inside themselves should conclude:  
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:  
Any monk or nun who sees these four things inside themselves should conclude:  

“Catasso imā, āvuso moggallāna, paṭipadā.   “Reverend Moggallāna, there are four ways of practice.  
Imā kho, āvuso, catasso paṭipadā.  
These are the four ways of practice.  
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?  
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”  
“Catasso imā, āvuso sāriputta, paṭipadā.  
“Reverend Sāriputta …  
Imā kho, āvuso, catasso paṭipadā.  
 
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā dukkhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the painful practice with swift insight to free my mind from defilements by not grasping.” 

“Catasso imā, āvuso sāriputta, paṭipadā.   “Reverend Sāriputta, there are four ways of practice.  
Imā kho, āvuso, catasso paṭipadā.  
These are the four ways of practice.  
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?  
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”  
“Catasso imā, āvuso moggallāna, paṭipadā.  
“Reverend Moggallāna …  
Imā kho, āvuso, catasso paṭipadā.  
 
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā sukhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.  
“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.  
Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti.  
Take a mendicant who develops serenity before discernment.  
Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti.  
Another mendicant develops discernment before serenity.  
Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti.  
Another mendicant develops serenity and discernment in conjunction.  
Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti.  
Another mendicant’s mind is seized by restlessness to realize the teaching.  
Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati.  
But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.  
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti.  
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.  
“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained.  
Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …  
Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …  
Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.  
I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained.  

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?   “Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else still exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?  
“Does something else no longer exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?  
“Does something else both still exist and no longer exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?  
“Does something else neither still exist nor no longer exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṁ, āvuso’ti vadesi.  
“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else still exists, you say ‘don’t put it like that’.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno:  
When asked whether something else no longer exists,  
‘mā hevaṁ, āvuso’ti vadesi.  
you say ‘don’t put it like that’.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:  
When asked whether something else both still exists and no longer exists,  
‘mā hevaṁ, āvuso’ti vadesi.  
you say ‘don’t put it like that’.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno:  
When asked whether something else neither still exists nor no longer exists,  
‘mā hevaṁ, āvuso’ti vadesi.  
you say ‘don’t put it like that’.  
Yathā kathaṁ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?  
How then should we see the meaning of this statement?”  
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else still exists’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘something else no longer exists’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated.  
Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati;  
The scope of proliferation extends as far as the scope of the six fields of contact.  
Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.  
When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.” 

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?   “Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?  
“Does nothing else exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?  
“Do both something else and nothing else exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?  
“Do neither something else nor nothing else exist?”  
“Mā hevaṁ, āvuso”.  
“Don’t put it like that, reverend.”  
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno:  
“Reverend, when asked these questions,  
‘mā hevaṁ, āvuso’ti vadesi.  
you say ‘don’t put it like that’.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno:  
 
‘mā hevaṁ, āvuso’ti vadesi.  
 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:  
 
‘mā hevaṁ, āvuso’ti vadesi.  
 
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno:  
 
‘mā hevaṁ, āvuso’ti vadesi.  
 
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?  
… How then should we see the meaning of this statement?”  
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘nothing else exists’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.  
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.  
If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated.  
Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati.  
The scope of proliferation extends as far as the scope of the six fields of contact.  
Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.  
When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.” 

“Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?   “Reverend Sāriputta, do you become a terminator because of knowledge?”  
“No hidaṁ, āvuso”.  
“That’s not it, reverend.”  
“Kiṁ panāvuso sāriputta, caraṇenantakaro hotī”ti?  
“Do you become a terminator because of conduct?”  
“No hidaṁ, āvuso”.  
“That’s not it, reverend.”  
“Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?  
“Do you become a terminator because of both knowledge and conduct?”  
“No hidaṁ, āvuso”.  
“That’s not it, reverend.”  
“Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?  
“Do you become a terminator for some reason other than knowledge and conduct?”  
“No hidaṁ, āvuso”.  
“That’s not it, reverend.”  
“‘Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno:  
“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason,  
‘no hidaṁ, āvuso’ti vadesi.  
you say ‘that’s not it’.  
‘Kiṁ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno:  
 
‘no hidaṁ, āvuso’ti vadesi.  
 
‘Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:  
 
‘no hidaṁ, āvuso’ti vadesi.  
 
‘Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:  
 
‘no hidaṁ, āvuso’ti vadesi.  
 
Yathā kathaṁ panāvuso, antakaro hotī”ti?  
How then do you become a terminator?”  
“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  
“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator.  
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  
If you became a terminator because of conduct, then even someone who still has grasping could be a terminator.  
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.  
If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator.  
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa.  
If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator.  
Puthujjano hi, āvuso, aññatra vijjācaraṇena.  
For an ordinary person lacks knowledge and conduct.  
Caraṇavipanno kho, āvuso, yathābhūtaṁ na jānāti na passati.  
Reverend, someone lacking good conduct does not know and see things as they are.  

“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?   “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully extinguished in the present life?”  
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ nappajānanti.  
“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.  
Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.  
That’s the cause, that’s the reason why some sentient beings aren’t fully extinguished in the present life.”  
“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?  
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in the present life?”  
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ pajānanti.  
“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.  
Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.  
That’s the cause, that’s the reason why some sentient beings are fully extinguished in the present life.” 

‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—  ‘Reverend, I have heard and learned this in the presence of the Buddha:  
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— 
‘Reverend, I have heard and learned this in the presence of the Buddha:  

rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ;   “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.  
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ;  
“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.  
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ;  
‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.  
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo;  
‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks,  
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ;  
“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.  
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ;  
‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.  
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso.  
‘I’ll try, reverends, I’ll struggle, I’ll be happy.  
Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.  
I won’t now declare my inability to continue training, reject it and return to a lesser life.’  

‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti—iti pātimokkhasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.   They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’  
‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’  
‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti—iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’  
‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’  
‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti—iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.  
“Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.  
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro;  
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure,  
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.  
you should get rid of resentment for that kind of person.  
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro;  
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, …  
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.  
 
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …  
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.  
 
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …  
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.  
 
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,  
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.  
you should get rid of resentment for that kind of person.  
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure?  
Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya;  
Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them.  
evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā.  
In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.  
Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure?  
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā.  
Suppose there was a lotus pond covered with moss and aquatic plants.  
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā.  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body.  
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?  
Seyyathāpi, āvuso, parittaṁ gopade udakaṁ.  
Suppose there was a little water in a cow’s hoofprint.  
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā;  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,  
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?  
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno.  
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.  
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy:  
Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?  
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā.  
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.  
Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā;  
In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time.  
Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.  
Relying on a person who is impressive all around, the mind becomes confident.  
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.  
A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Pañcahāvuso, dhammehi samannāgato bhikkhu alaṁ sākaccho sabrahmacārīnaṁ.  
“A mendicant with five qualities is fit to hold a discussion with their spiritual companions.  
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṁ pañhaṁ byākattā hoti;  
A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.  
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁ sākaccho sabrahmacārīnan”ti.  
A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.” 

pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnaṁ.   “A mendicant with five qualities is fit to share their life with their spiritual companions.  
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṁ pañhaṁ byākattā hoti;  
A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.  
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnan”ti.  
A mendicant with these five qualities is fit to share their life with their spiritual companions.” 

Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so pañcahi ṭhānehi, etesaṁ vā aññatarena.   There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons.  
Yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṁ vā aññatarena.  
Whoever asks a question of another, does so for one or other of these five reasons.  
Ahaṁ kho panāvuso, evaṁcitto paraṁ pañhaṁ pucchāmi:  
As for myself, I ask with the thought,  

“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—  “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti.  
“Reverend Upavāna, they’ve been harassing other senior mendicants,  
Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya.  
I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāna himself.  

“codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.   “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.  
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.  
A mendicant who wants to accuse another should first establish these five things in themselves.  
Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ.  
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.  
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:  
The mendicant who is accused improperly should be reassured in five ways.  
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.  
A mendicant who is accused improperly should be reassured in these five ways.  
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:  
The mendicant who makes improper accusations should be chastened in five ways.  
‘akālena te, āvuso, codito no kālena, alaṁ te vippaṭisārāya;  
‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse.  
abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya;  
You made an accusation falsely, not truthfully. …  
pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya;  
You made an accusation harshly, not gently. …  
anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya;  
You made an accusation harmfully, not beneficially. …  
dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti.  
You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’  
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.  
The mendicant who makes improper accusations should be chastened in these five ways.  
Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.  
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.  
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:  
The mendicant who is accused properly should be chastened in five ways.  
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.  
The mendicant who is accused properly should be chastened in these five ways.  
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:  
The mendicant who makes proper accusations should be reassured in five ways.  
‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya;  
‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse.  
bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya;  
You made an accusation truthfully, not falsely. …  
saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya;  
You made an accusation gently, not harshly. …  
atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya;  
You made an accusation beneficially, not harmfully. …  
mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti.  
You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’  
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.  
The mendicant who makes proper accusations should be reassured in these five ways.  
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ— 
A person who is accused should ground themselves in two things:  
Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ— 
Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things:  

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi;   “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.  
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.  
Suppose there was a tree that lacked branches and foliage.  
Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi;  
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.  
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi;  
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.  
Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati.  
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.  
Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;  
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.  

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti?   “Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?”  
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”  
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi.  
“Yes, reverend,” Sāriputta replied.  
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca.  
“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.  
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti.  
That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.”  
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.  
“It’s incredible, it’s amazing!  

“kiṁ nu kho, āvuso bhaddaji, dassanānaṁ aggaṁ, kiṁ savanānaṁ aggaṁ, kiṁ sukhānaṁ aggaṁ, kiṁ saññānaṁ aggaṁ, kiṁ bhavānaṁ aggan”ti?   “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”  
“Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṁ brahmānaṁ passati, idaṁ dassanānaṁ aggaṁ.  
“Reverend, there is this Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight.  
Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā.  
There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure.  
Atthāvuso, subhakiṇhā nāma devā.  
There are the gods called ‘replete with glory’.  
Atthāvuso, ākiñcaññāyatanūpagā devā, idaṁ saññānaṁ aggaṁ.  
There are the gods reborn in the dimension of nothingness. This is the best perception.  
Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṁ bhavānaṁ aggan”ti.  
There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”  
“Tenahāvuso bhaddaji, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”  
“Evamāvuso”ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi.  
“Yes, reverend,” Bhaddaji replied.  
“Yathā passato kho, āvuso, anantarā āsavānaṁ khayo hoti, idaṁ dassanānaṁ aggaṁ.  
“What you see when the defilements end in the present life is the best sight.  

‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti;   ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’  

‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti;   ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’  

Aṭṭhānametaṁ, āvuso, anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;   It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,  
Nissaraṇañhetaṁ, āvuso, byāpādassa yadidaṁ mettācetovimuttī’ti.  
For it is the heart’s release by love that is the escape from ill will.’  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
Nissaraṇañhetaṁ, āvuso, vihesāya yadidaṁ karuṇācetovimuttī’ti.  
For it is the heart’s release by compassion that is the escape from thoughts of harming.’  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
Nissaraṇañhetaṁ, āvuso, aratiyā yadidaṁ muditācetovimuttī’ti.  
For it is the heart’s release by rejoicing that is the escape from discontent.’  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
Nissaraṇañhetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.  
For it is the heart’s release by equanimity that is the escape from desire.’  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;  
 
Nissaraṇañhetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittācetovimuttī’ti.  
For it is the signless release of the heart that is the escape from all signs.’  
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti ca na samanupassato;  
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,  
Nissaraṇañhetaṁ, āvuso, vicikicchākathaṅkathāsallassa yadidaṁ asmīti mānasamugghāto’ti.  
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Tathā tathā, āvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
“A mendicant lives life so as to not have a good death.  
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā?  
And how do they live life so as to not have a good death?  
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṁ anuyutto, niddārāmo hoti niddārato niddārāmataṁ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, saṁsaggārāmo hoti saṁsaggarato saṁsaggārāmataṁ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṁ anuyutto.  
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
A mendicant who lives life like this does not have a good death.  
Ayaṁ vuccatāvuso:  
This is called  
Tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
A mendicant lives life so as to have a good death.  
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā?  
And how do they live life so as to have a good death?  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṁ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṁ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṁ anuyutto, na saṁsaggārāmo hoti na saṁsaggarato na saṁsaggārāmataṁ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṁ anuyutto.  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
A mendicant who lives life like this has a good death.  
Ayaṁ vuccatāvuso:  
This is called  

“tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti.   “As a mendicant makes their bed, so they must lie in it, and die tormented by regrets.  
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti?  
And how do they die tormented by regrets?  
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti …  
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti.  
A mendicant who makes their bed like this must lie in it, and die tormented by regrets.  
Ayaṁ vuccatāvuso:  
This is called  
Tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti.  
As a mendicant makes their bed, so they must lie in it, and die free of regrets.  
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti?  
And how do they die free of regrets?  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti …  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti.  
A mendicant who makes their bed like this must lie in it, and die free of regrets.  
Ayaṁ vuccatāvuso:  
This is called  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“acchariyaṁ, āvuso;  
“It’s incredible, reverends,  
abbhutaṁ, āvuso.  
it’s amazing!  
Idhāvuso, ariyasāvako tathāgataṁ anussarati:  
Firstly, a noble disciple recollects the Realized One:  
Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
‘Greed’ is a term for the five kinds of sensual stimulation.  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.  
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
Relying on this, some sentient beings become pure in this way.  
Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati:  
Furthermore, a noble disciple recollects the teaching:  
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
 
Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati:  
Furthermore, a noble disciple recollects the Saṅgha:  
Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
 
Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.  
Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
 
Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati:  
Furthermore, a noble disciple recollects their own generosity:  
Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
 
Puna caparaṁ, āvuso, ariyasāvako devatā anussarati:  
Furthermore, a noble disciple recollects the deities:  
Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  
‘Greed’ is a term for the five kinds of sensual stimulation.  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.  
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.  
Relying on this, some sentient beings become pure in this way.  
Acchariyaṁ, āvuso, abbhutaṁ, āvuso.  
It’s incredible, reverends, it’s amazing!  

‘ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.   ‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.  
‘ahaṁ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
 
‘ahaṁ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
 
‘ahaṁ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
 
‘ahaṁ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
 
‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi.  
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.  

“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?   “Reverends, how many occasions are there for going to see an esteemed mendicant?”  
“yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
“Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti.  
For at that time the fatigue from walking and from eating has not faded away.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch , set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  
For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.  
There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṁ.  
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”  
“sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ:  
“Reverends, I have heard and learned this in the presence of the Buddha:  
“ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi.  
“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.  
“ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi.  
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.  
Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ:  
Reverends, I have heard and learned this in the presence of the Buddha:  

“satthā taṁ, āvuso udāyi, āmantesī”ti.   “Reverend Udāyī, the teacher is addressing you.”  
“Suṇomahaṁ, āvuso ānanda, bhagavato.  
“Reverend Ānanda, I hear the Buddha.  

“passatha no, āvuso, tumhe amuṁ mahantaṁ dārukkhandhan”ti?   “Reverends, do you see this large tree trunk?”  
“Evamāvuso”ti.  
“Yes, reverend.”  
“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya.  
“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth.  
Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya.  
Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth.  
Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ āpotveva adhimucceyya …pe…  
If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. …  
Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ asubhantveva adhimucceyyā”ti.  
Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti:  
“Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption meditation:  
Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti:  
Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles:  
Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti.  
Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation.  
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti.  
And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles.  
Tasmātihāvuso, evaṁ sikkhitabbaṁ:  
So you should train like this:  
Evañhi vo, āvuso, sikkhitabbaṁ.  
That’s how you should train.  
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.  
Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless element.  
Tasmātihāvuso, evaṁ sikkhitabbaṁ:  
So you should train like this:  
Evañhi vo, āvuso, sikkhitabbaṁ.  
That’s how you should train.  
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti.  
Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” 

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?   “Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep rehearsing the teachings they’ve already got to know? And how do they come to understand what they haven’t understood before?”  
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”  
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi.  
“Yes, reverend,” Sāriputta replied.  
“Idhāvuso sāriputta, bhikkhu dhammaṁ pariyāpuṇāti— 
“Reverend Sāriputta, take a mendicant who memorizes the teaching— 
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.  
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep rehearsing the teachings they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”  
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāva subhāsitañcidaṁ āyasmatā ānandena.  
“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda!  

“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.   “It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.  
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ.  
Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.  
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho.  
Suppose an ox fond of crops was tied up or shut in a pen.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that that ox will never again invade the crops?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.  
For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”  
Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ.  
“In the same way, take a person who is the sweetest of the sweet …  
Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya.  
Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now dust will never appear at this crossroad again?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.  
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”  
Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.  
Take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.  
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ.  
Suppose there was a large pond not far from a town or village.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.  
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”  
Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.  
“In the same way, take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.  
Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
Take the case of another person who, with the fading away of rapture … enters and remains in the third absorption.  
Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya.  
Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now food will never appeal to this person again?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati.  
For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.  
Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third absorption.  
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth absorption.  
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko.  
Suppose that in a mountain glen there was a lake, unruffled and free of waves.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now waves will never appear in this lake again?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.  
For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”  
Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth absorption.  
Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart.  
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya.  
Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”  
“No hidaṁ, āvuso”.  
“No it would not, reverend.  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.  
For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”  
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart …  
“Cetasā ceto paricca vidito me, āvuso:  
“Reverends, I comprehended his mind and knew this.  

“vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:   “Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:  
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti?  
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”  
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;  
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”  
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī;  
“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows … an end of suffering in this very life.”  
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;  
“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows … an end of suffering in this very life.”  
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;  
“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows … an end of suffering in this very life.”  
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;  
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows … an end of suffering in this very life.”  
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;  
“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress,  
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.  
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”  
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ.  
“Each of us has spoken from the heart.  
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.  
Come, reverends, let’s go to the Buddha, and inform him about this.  
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ.  
“Yes, reverend,” those senior mendicants replied.  

“kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato:   “Reverend Ānanda, when the Buddha declared that Devadatta was  
Evaṁ kho panetaṁ, āvuso, bhagavatā byākatan”ti.  
“You’re right, reverend, that’s how the Buddha declared it.”  
‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato— 
 
‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti.  
 

“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, ‘niddaso bhikkhū’ti alaṁvacanāyā”ti.   “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”  
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, niddaso bhikkhūti alaṁvacanāyā’ti.  
 

“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, ‘niddaso bhikkhū’ti alaṁvacanāyā”ti.   “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”  
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, niddaso bhikkhūti alaṁvacanāyā’ti.  
 

“Tenahāvuso, tadahuposathe āgaccheyyātha,   “Well then, reverends, come on the next sabbath day.  

“sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti.   “Mendicants, it’s good for a mendicant to check their own failings from time to time.  
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti.  
It’s good for a mendicant to check the failings of others from time to time.  
Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti.  
It’s good for a mendicant to check their own successes from time to time.  
Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti.  
It’s good for a mendicant to check the successes of others from time to time.”  
“sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti.  
 
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti.  
 
Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti.  
 
Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti.  
 
‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti.  
‘It’s good for a mendicant from time to time to check their own failings. …  
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe…  
the failings of others …  
‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti,  
‘It’s good for a mendicant from time to time to check their own failings …  
sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe…  
the failings of others …  

“uṭṭhehāvuso, diṭṭhosi bhagavatā.   “Get up, reverend. The Buddha has seen you.  
“uṭṭhehāvuso, diṭṭhosi bhagavatā.  
 
“uṭṭhehāvuso, diṭṭhosi bhagavatā.  
he asked that monk to leave.  

“Sattahi kho tvaṁ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.   “Householder, the Buddha declared that you have seven amazing and incredible qualities.  
Imehi kho tvaṁ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.  
The Buddha declared that you have these seven amazing and incredible qualities.”  
“Na hettha, āvuso, koci gihī ahosi odātavasano”ti.  
“No, there weren’t any white-clothed lay people present.”  
‘sattahi kho tvaṁ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.  
 
Imehi kho tvaṁ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.  
 
‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti.  
 

“āvuso bhikkhavo”ti.   “Reverends, mendicants!”  
“Aṭṭhime, āvuso, puggalā santo saṁvijjamānā lokasmiṁ.  
“Reverends, these eight people are found in the world.  
Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
First, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.  
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.  
Ime kho, āvuso, aṭṭha puggalā santo saṁvijjamānā lokasmin”ti.  
These eight people are found in the world.” 

chahāvuso, dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ.   “Reverends, a mendicant with six qualities is good enough for themselves and others.  
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ.  
A mendicant with these six qualities is good enough for themselves and others.  
Pañcahāvuso, dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ.  
A mendicant with five qualities is good enough for themselves and others.  
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is not quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ.  
A mendicant with these five qualities is good enough for themselves and others.  
Catūhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with four qualities is good enough for themselves but not for others.  
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with these four qualities is good enough for themselves but not for others.  
Catūhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano.  
A mendicant with four qualities is good enough for others but not for themselves.  
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano.  
A mendicant with these four qualities is good enough for others but not for themselves.  
Tīhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with three qualities is good enough for themselves but not for others.  
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is not quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with these three qualities is good enough for themselves but not for others.  
Tīhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano.  
A mendicant with three qualities is good enough for others but not for themselves.  
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is not quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano.  
A mendicant with these three qualities is good enough for others but not for themselves.  
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with two qualities is good enough for themselves but not for others.  
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is not quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ.  
A mendicant with these two qualities is good enough for themselves but not for others.  
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano.  
A mendicant with two qualities is good enough for others but not for themselves.  
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;  
A mendicant is not quick-witted when it comes to skillful teachings.  
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano”ti.  
A mendicant with these two qualities is good enough for others but not for themselves.” 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?   ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”  
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti,  
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’  
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti,  
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’  

‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?   ‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?”  
‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:  
‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them:  
‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.  
‘It’s when a mendicant has good friends, companions, and associates.  
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ paṭhamā upanisā bhāvanāya.  
This is the first vital condition for the development of the awakening factors.  
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.  
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ dutiyā upanisā bhāvanāya.  
This is the second vital condition for the development of the awakening factors.  
Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.  
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ tatiyā upanisā bhāvanāya.  
This is the third vital condition for the development of the awakening factors.  
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.  
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ catutthī upanisā bhāvanāya.  
This is the fourth vital condition for the development of the awakening factors.  
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ pañcamī upanisā bhāvanāya’.  
This is the fifth vital condition for the development of the awakening factors.’  

“idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho:   “Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling:  
Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya.  
Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time.  
Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Firstly, a mendicant teaches the mendicants the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.  
Whenever they do this, they become liked and approved by the Teacher, respected and admired.  
Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the first benefit …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe…  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the second benefit …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati.  
Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.  
Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the third benefit …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi:  
Whenever they do this, their spiritual companions esteem them more highly, thinking,  
Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the fourth benefit …  
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  
Furthermore, a mendicant teaches the mendicants the Dhamma …  
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.  
This is the fifth benefit …  
Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti.  
These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.” 

“Puggalopi, āvuso, duvidhena veditabbo—  “Reverends, you should distinguish two kinds of people:  
Cīvarampi, āvuso, duvidhena veditabbaṁ— 
You should distinguish two kinds of robes:  
Piṇḍapātopi, āvuso, duvidhena veditabbo— 
You should distinguish two kinds of almsfood:  
Senāsanampi, āvuso, duvidhena veditabbaṁ— 
You should distinguish two kinds of lodging:  
Gāmanigamopi, āvuso, duvidhena veditabbo— 
You should distinguish two kinds of market town:  
Janapadapadesopi, āvuso, duvidhena veditabbo— 
You should distinguish two kinds of country:  
‘Puggalopi, āvuso, duvidhena veditabbo— 
You should distinguish two kinds of people:  
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.  
And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.  
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.  
However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.  
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṁ.  
But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after appraisal. You shouldn’t leave them.  
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṁ anubandhitabbo na pakkamitabbaṁ api panujjamānena.  
And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away.  
‘Puggalopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of people:  
‘Cīvarampi, āvuso, duvidhena veditabbaṁ— 
‘You should distinguish two kinds of robes:  
‘Cīvarampi, āvuso, duvidhena veditabbaṁ— 
‘You should distinguish two kinds of robes:  
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of almsfood:  
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of almsfood:  
‘Senāsanampi, āvuso, duvidhena veditabbaṁ— 
‘You should distinguish two kinds of lodging:  
‘Senāsanampi, āvuso, duvidhena veditabbaṁ— 
‘You should distinguish two kinds of lodging:  
‘Gāmanigamopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of market town:  
‘Gāmanigamopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of market town:  
‘Janapadapadesopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of country:  
‘Janapadapadesopi, āvuso, duvidhena veditabbo— 
‘You should distinguish two kinds of country:  

‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.   the teacher summons him.”  
“satthā taṁ, āvuso sāriputta, āmantetī”ti.  
“Reverend Sāriputta, the teacher summons you.”  
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi.  
“Yes, reverend,” Sāriputta replied.  

“yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti.   “Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”  
‘yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti.  
 

“kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ diṭṭhadhammavedanīyaṁ, taṁ me kammaṁ samparāyavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?   “Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”  
“No hidaṁ, āvuso”.  
“Certainly not, reverend.”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ sukhavedanīyaṁ, taṁ me kammaṁ dukkhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ panāvuso, sāriputta, ‘yaṁ kammaṁ dukkhavedanīyaṁ, taṁ me kammaṁ sukhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ paripakkavedanīyaṁ, taṁ me kammaṁ aparipakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ aparipakkavedanīyaṁ, taṁ me kammaṁ paripakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ bahuvedanīyaṁ, taṁ me kammaṁ appavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ appavedanīyaṁ, taṁ me kammaṁ bahuvedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ vedanīyaṁ, taṁ me kammaṁ avedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ avedanīyaṁ, taṁ me kammaṁ vedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?”  
“No hidaṁ, āvuso”.  
“Certainly not.”  
“‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ me kammaṁ samparāyavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ sukhavedanīyaṁ taṁ me kammaṁ dukkhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as pleasant are experienced as painful …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ dukkhavedanīyaṁ taṁ me kammaṁ sukhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as painful are experienced as pleasant …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ paripakkavedanīyaṁ taṁ me kammaṁ aparipakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when ripe are experienced when unripe …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ aparipakkavedanīyaṁ taṁ me kammaṁ paripakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when unripe are experienced when ripe …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ bahuvedanīyaṁ taṁ me kammaṁ appavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a lot are experienced a little …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ appavedanīyaṁ taṁ me kammaṁ bahuvedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a little are experienced a lot …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ vedanīyaṁ taṁ me kammaṁ avedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced are not experienced …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ avedanīyaṁ taṁ me kammaṁ vedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’  
Atha kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?  
Then what exactly is the purpose of leading the spiritual life under the Buddha?”  
“Yaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti.  
“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.”  
Yaṁ khvassa, āvuso → yaṁ khvassāvuso (bj); yaṁ khossa āvuso (sya-all); yaṁ kho āvuso (mr) | vussatīti → vussati (sya-all), etthantare pāṭho sya-all, mr potthakesu  
Kiṁ panassāvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti?  
“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?”  
‘Idaṁ dukkhan’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
“‘This is suffering.’ …  
‘Ayaṁ dukkhasamudayo’ti khvassa, āvuso …pe… ‘ayaṁ dukkhanirodho’ti khvassa, āvuso …pe…  
‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ …  
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
‘This is the practice that leads to the cessation of suffering.’ …  
Idaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
This is the unknown, unseen, unattained, unrealized, and uncomprehended.  

Tatra kho āyasmā candikāputto bhikkhū āmantesi (…):   There Venerable Candikāputta addressed the mendicants,  
(…) → (āvuso …pe… etadavoca) (bj) 
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverends, Devadatta teaches the mendicants like this:  
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say:  
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverend Candikāputta, Devadatta does not teach the mendicants like that.  
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
He teaches like this:  
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:  
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
 
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
 
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
 
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti:  
 
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti:  
“Reverend Candikāputta, Devadatta does not teach the mendicants like that.  
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
 
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti:  
He teaches like this:  
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— 
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:  
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated by heart?  
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko.  
Suppose there was a stone pillar, sixteen feet long.  
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.  
It’s because that stone pillar is firmly embedded, with deep foundations.  
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  

‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.   ‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.  
‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.  
‘idhāvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”.  
‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;  
‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.  
‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.  
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.  
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  

“sukhamidaṁ, āvuso, nibbānaṁ.   “Reverends, extinguishment is bliss!  
Sukhamidaṁ, āvuso, nibbānan”ti.  
Extinguishment is bliss!”  
“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti?  
“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”  
“Etadeva khvettha, āvuso, sukhaṁ yadettha natthi vedayitaṁ.  
“The fact that nothing is felt is precisely what’s blissful about it.  
Pañcime, āvuso, kāmaguṇā.  
Reverend, there are these five kinds of sensual stimulation.  
ime kho, āvuso, pañca kāmaguṇā.  
These are the five kinds of sensual stimulation.  
Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ.  
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.  
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That’s the way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.  
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  
Suppose a happy person were to experience pain; that would be an affliction for them.  
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā.  
And affliction has been called suffering by the Buddha.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti.  
That too is a way to understand how extinguishment is bliss.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.  
“It’s incredible, reverends, it’s amazing!  
“saññīmeva nu kho, āvuso ānanda, tadāyatanaṁ no paṭisaṁvedeti udāhu asaññī”ti?  
“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”  
“Saññīmeva kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti, no asaññī”ti.  
“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”  
“Kiṁsaññī panāvuso, tadāyatanaṁ no paṭisaṁvedetī”ti?  
“But what does one who doesn’t experience that sense-field perceive?”  
“Idhāvuso, bhikkhu, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
“It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti.  
One who doesn’t experience that sense-field perceives in this way.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti.  
One who doesn’t experience that sense-field perceives in this way.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedetīti.  
One who doesn’t experience that sense-field perceives in this way.  
Ekamidāhaṁ, āvuso, samayaṁ sākete viharāmi añjanavane migadāye.  
Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood.  
Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṁ etadavoca:  
Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me:  
Evaṁ vutte, sohaṁ, āvuso, jaṭilavāsikaṁ bhikkhuniṁ etadavocaṁ:  
When she said this, I said to her:  
Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedetī”ti.  
One who doesn’t experience that sense-field perceives in this way, too.” 

“vuttamidaṁ, āvuso, pañcālacaṇḍena devaputtena:   “Reverend, this was said by the god Pañcālacaṇḍa:  
Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā”ti?  
But what is confinement, and what is the opportunity amid confinement that the Buddha spoke of?”  
“Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā.  
“Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha.  
Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.  
These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha.  
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, with the fading away of rapture … enters and remains in the third absorption.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of an opportunity amid confinement in a definitive sense.” 

“‘Kāyasakkhī, kāyasakkhī’ti, āvuso, vuccati.   “Reverend, they speak of a person called ‘personal witness’.  
Kittāvatā nu kho, āvuso, kāyasakkhī vutto bhagavatā”ti?  
What is the personal witness that the Buddha spoke of?”  
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of the personal witness in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …  
Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption …  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of the personal witness in a qualified sense.  
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of the personal witness in a qualified sense. Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the personal witness in a definitive sense.” 

“‘Paññāvimutto, paññāvimutto’ti, āvuso, vuccati.   “Reverend, they speak of a person called ‘freed by wisdom’.  
Kittāvatā nu kho, āvuso, paññāvimutto vutto bhagavatā”ti?  
What is the one freed by wisdom that the Buddha spoke of?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.” 

“‘Ubhatobhāgavimutto, ubhatobhāgavimutto’ti, āvuso, vuccati.   “Reverend, they speak of a person called ‘freed both ways’.  
Kittāvatā nu kho, āvuso, ubhatobhāgavimutto vutto bhagavatā”ti?  
What is the one freed both ways that the Buddha spoke of?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of the one freed both ways in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the one freed both ways in a definitive sense.” 

“‘Sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, āvuso, vuccati.   “Reverend, they speak of ‘a teaching apparent in the present life’.  
Kittāvatā nu kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā”ti?  
In what way did the Buddha speak of a teaching apparent in the present life?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of the teaching apparent in the present life in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the teaching apparent in the present life in a definitive sense.” 

“‘Sandiṭṭhikaṁ nibbānaṁ, sandiṭṭhikaṁ nibbānan’ti, āvuso, vuccati.   “Reverend, they say that ‘extinguishment is apparent in the present life’.  
Kittāvatā nu kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā”ti?  
In what way did the Buddha say extinguishment is apparent in the present life?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….  
To this extent the Buddha said that extinguishment is apparent in the present life in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.” 

“‘Nibbānaṁ, nibbānan’ti, āvuso, vuccati …pe….   “Reverend, they speak of ‘extinguishment’. …” 

“‘Tadaṅganibbānaṁ, tadaṅganibbānan’ti, āvuso, vuccati …pe….   “Reverend, they speak of ‘extinguishment in a certain respect’. …” 

“‘Diṭṭhadhammanibbānaṁ diṭṭhadhammanibbānan’ti, āvuso, vuccati.   “Reverend, they speak of ‘extinguishment in the present life’.  
Kittāvatā nu kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā”ti?  
In what way did the Buddha speak of extinguishment in the present life?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of extinguishment in the present life in a definitive sense.”  

“‘Khemaṁ, kheman’ti, āvuso, vuccati.   “Reverend, they speak of ‘a safe place’.  
Kittāvatā nu kho, āvuso, khemaṁ vuttaṁ bhagavatā”ti?  
In what way did the Buddha speak of a safe place?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, khemaṁ vuttaṁ bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of a safe place in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, khemaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of a safe place in a definitive sense.” 

“‘Khemappatto, khemappatto’ti, āvuso, vuccati ….   “Reverend, they speak of ‘reaching a safe place’. …” 

“‘Amataṁ, amatan’ti, āvuso, vuccati ….   “Reverend, they speak of ‘the deathless’. …” 

“‘Amatappatto, amatappatto’ti, āvuso, vuccati ….   “Reverend, they speak of ‘reaching the deathless’. …” 

“‘Abhayaṁ, abhayan’ti, āvuso, vuccati ….   “Reverend, they speak of ‘a place without fear’. …” 

“‘Abhayappatto, abhayappatto’ti, āvuso, vuccati ….   “Reverend, they speak of ‘reaching a place without fear’. …” 

“‘Passaddhi, passaddhī’ti, āvuso, vuccati ….   “Reverend, they speak of ‘tranquility’. …” 

“‘Anupubbapassaddhi, anupubbapassaddhī’ti, āvuso, vuccati ….   “Reverend, they speak of ‘progressive tranquility’. …” 

“‘Nirodho, nirodho’ti, āvuso, vuccati ….   “Reverend, they speak of ‘cessation’. …” 

“‘Anupubbanirodho, anupubbanirodho’ti, āvuso, vuccati.   “Reverend, they speak of ‘progressive cessation’.  
Kittāvatā nu kho, āvuso, anupubbanirodho vutto bhagavatā”ti?  
What is the progressive cessation that the Buddha spoke of?”  
“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.  
Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of progressive cessation in a qualified sense. …  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of progressive cessation in a definitive sense.” 

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;   “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.  
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.  
Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;  
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.  
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;  
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.  
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.  
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.  
Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;  
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.  

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;   “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.  
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.  
Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;  
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.  
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;  
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.  
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.  
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.  
Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;  
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.  

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?   “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.  
“It could be, Reverend Ānanda.”  
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti?  
“But how could this be?”  
“Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ.  
“Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest.  
“Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti?  
“But at that time what did Reverend Sāriputta perceive?”  
Kiṁsaññī panāyasmā sāriputto → kiṁsaññī panāvuso sāriputta (mr)  
“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.  
“One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’  
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati;  
Suppose there was a burning pile of twigs. One flame would arise and another would cease.  
evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati.  
In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’  
‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.  
At that time I perceived that the cessation of continued existence is extinguishment.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Ñāṇavādaṁ, āvuso, bhikkhu vadamāno:  
“Reverends, a mendicant who makes a declaration of knowledge says:  
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati,  
Suppose that greed masters that mendicant and keeps going.  
Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno:  
A mendicant who makes a declaration of development says:  
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati,  
Suppose that greed masters that mendicant and keeps going.  
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:  
A mendicant who makes a declaration of both knowledge and development says:  
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati,  
Suppose that greed masters that mendicant and keeps going.  
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya.  
Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy.  
Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:  
In the same way, a mendicant who makes a declaration of knowledge and development says:  
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati,  
Suppose that greed masters that mendicant and keeps going.  
Ñāṇavādaṁ, āvuso, bhikkhu vadamāno:  
A mendicant who makes a declaration of knowledge says:  
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati,  
Suppose that greed does not master that mendicant and keep going.  
Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno:  
A mendicant who makes a declaration of development says:  
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati,  
Suppose that greed does not master that mendicant and keep going.  
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:  
A mendicant who makes a declaration of both knowledge and development says:  
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati,  
Suppose that greed does not master that mendicant and keep going.  
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya.  
Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy.  
Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:  
In the same way, a mendicant who makes a declaration of knowledge and development says:  
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati,  
Suppose that greed does not master that mendicant and keep going.  

“Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti:   “Reverends, the ascetic Gotama teaches his disciples like this:  
mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema:  
We too teach our disciples:  
‘etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti.  
‘Please, reverends, directly know all things. Live having directly known all things.’  
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin”ti?  
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”  
‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti— 
 
mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema— 
 
etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti.  
 
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti?  
 
‘eko, āvuso, pañho eko uddeso ekaṁ veyyākaraṇaṁ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti.  
‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’  

“Na kho panetaṁ, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ, napi manobhāvanīyānaṁ bhikkhūnaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ;   “Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants.  
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life.  
imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life.  
Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
 
imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
 
Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life.  
imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. …  
Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
 
imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
 
Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life.  
imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life.  
Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life.  
imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.  
With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life.  
Iti kho, āvuso, yaṁ taṁ vuttaṁ bhagavatā saṅkhittena bhāsitāsu mahāpañhāsu:  
That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’.  
dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.  
 
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.  
If you wish, you may go to the Buddha and ask him about this.  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— 
“Reverends, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
evañhi vo, āvuso, sikkhitabbaṁ.  
 
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  
Seyyathāpi, āvuso, 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.  
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  
Evamevaṁ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:  
In the same way, checking is very helpful for a mendicant’s skillful qualities.  
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti:  
Suppose that, upon checking, a mendicant knows this:  
‘abhijjhālu bahulaṁ viharāmi …pe… asamāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Evamevaṁ kho, āvuso, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply intense enthusiasm …  
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti:  
But suppose that, upon checking, a mendicant knows this:  
‘anabhijjhālu bahulaṁ viharāmi …pe… samāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati.  
“Reverends, they speak of a person liable to decline,  
‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati.  
and one not liable to decline.  
Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti?  
But how did the Buddha define a person liable to decline, and one not liable to decline?”  
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.  
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.  
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Then listen and apply your mind well, I will speak.”  
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  
“Yes, reverend,” they replied.  
“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā?  
“How did the Buddha define a person liable to decline?  
Idhāvuso, bhikkhu assutañceva dhammaṁ na suṇāti, sutā cassa dhammā sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti.  
It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before.  
Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.  
That’s how the Buddha defined a person liable to decline.  
Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā?  
And how did the Buddha define a person not liable to decline?  
Idhāvuso, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti.  
It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before.  
Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.  
That’s how the Buddha defined a person not liable to decline.  
No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— 
If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
evañhi vo, āvuso, sikkhitabbaṁ.  
 
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  
Seyyathāpi, āvuso, 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.  
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  
Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:  
In the same way, checking is very helpful for a mendicant’s skillful qualities.  
Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
Suppose a mendicant, while checking, doesn’t see any of these skillful qualities in themselves. In order to get them they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Evamevaṁ kho, āvuso, tena bhikkhunā sabbesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
In the same way, they should apply intense enthusiasm to get those skillful qualities …  
Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
Suppose a mendicant, while checking, sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to get the skillful qualities they don’t see.  
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
Evamevaṁ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
In the same way, grounded on the skillful qualities they see, they should apply intense enthusiasm to get those skillful qualities they don’t see.  
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  
But suppose a mendicant, while checking, sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.” 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?   ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?”  
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti,  
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’  
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.  
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And extinguishment is their final end.’  

“Kiṁ nu kho, āvuso sāriputta, sukhaṁ, kiṁ dukkhan”ti?   “Reverend Sāriputta, what is happiness and what is suffering?”  
“Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā.  
“Rebirth is suffering, reverend, no rebirth is happiness.  
Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— 
When there is rebirth, you can expect this kind of suffering.  
Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ.  
When there is rebirth, this is the kind of suffering you can expect.  
Anabhinibbattiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhaṁ— 
When there is no rebirth, you can expect this kind of happiness.  
Anabhinibbattiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhan”ti.  
When there is no rebirth, this is the kind of happiness you can expect.” 

“Kiṁ nu kho, āvuso, sāriputta, imasmiṁ dhammavinaye sukhaṁ, kiṁ dukkhan”ti?   “Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?”  
“Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā.  
“Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness.  
Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— 
When you’re dissatisfied, you can expect this kind of suffering.  
Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ.  
When you’re dissatisfied, this is the kind of suffering you can expect.  
Abhiratiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhaṁ— 
When you’re satisfied, you can expect this kind of happiness.  
Abhiratiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhan”ti.  
When you’re satisfied, this is the kind of happiness you can expect.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …  
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
‘Assaddho purisapuggalo’ti, āvuso, parihānametaṁ;  
A faithless individual is in decline.  
‘ahiriko purisapuggalo’ti, āvuso, parihānametaṁ;  
An individual with no conscience is in decline.  
‘anottappī purisapuggalo’ti, āvuso, parihānametaṁ;  
An imprudent individual is in decline.  
‘kusīto purisapuggalo’ti, āvuso, parihānametaṁ;  
A lazy individual is in decline.  
‘duppañño purisapuggalo’ti, āvuso, parihānametaṁ;  
A witless individual is in decline.  
‘kodhano purisapuggalo’ti, āvuso, parihānametaṁ;  
An irritable individual is in decline.  
‘upanāhī purisapuggalo’ti, āvuso, parihānametaṁ;  
A hostile individual is in decline.  
‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṁ;  
An individual with corrupt wishes is in decline.  
‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṁ;  
An individual with bad friends is in decline.  
‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṁ.  
An individual with wrong view is in decline.  
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi …  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
‘Saddho purisapuggalo’ti, āvuso, aparihānametaṁ;  
A faithful individual doesn’t decline.  
‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṁ;  
An individual with a conscience doesn’t decline.  
‘ottappī purisapuggalo’ti, āvuso, aparihānametaṁ;  
A prudent individual doesn’t decline.  
‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṁ;  
An energetic individual doesn’t decline.  
‘paññavā purisapuggalo’ti, āvuso, aparihānametaṁ;  
A wise individual doesn’t decline.  
‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṁ;  
A loving individual doesn’t decline.  
‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṁ;  
A kind individual doesn’t decline.  
‘appiccho purisapuggalo’ti, āvuso, aparihānametaṁ;  
An individual with few desires doesn’t decline.  
‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṁ;  
An individual with good friends doesn’t decline.  
‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti.  
An individual with right view doesn’t decline.”  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …  
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities  
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities  
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu …pe…  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Idhāvuso, bhikkhu aññaṁ byākaroti:  
“Take a mendicant who declares enlightenment:  
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities.  
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.  
It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu:  
“Take a mendicant who boasts and brags about their achievements:  
Seyyathāpi, āvuso, sahāyako sahāyakaṁ evaṁ vadeyya:  
Suppose one friend was to say to another:  
Evamevaṁ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu:  
In the same way, take a mendicant who boasts and brags about their achievements:  
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities.  
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.  
It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” 

“āvuso bhikkhave”ti.   “Reverends, mendicants!”  
“Idhāvuso, bhikkhu aññaṁ byākaroti:  
“Take a mendicant who declares enlightenment:  
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities.  
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.  
It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” 

“Kosi tvaṁ, āvuso”ti?   “Who are you, reverend?”  
“Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?  
“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here?  

“tenahāvuso uttiya, upamaṁ te karissāmi.   “Well then, Reverend Uttiya, I shall give you a simile.  
Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ.  
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.  
Evamevaṁ kho, āvuso uttiya, na tathāgatassa evaṁ ussukkaṁ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti.  
In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third.  
Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi.  
Uttiya, you were just asking the Buddha the same question as before in a different way.  

“kvettha, āvuso”ti?   “Who’s here, reverend?”  
“Ahamāvuso, bhikkhū”ti.  
“I’m a mendicant, reverend.”  
“Katamesaṁ, āvuso, bhikkhūnan”ti?  
“Of which mendicants?”  
“Samaṇānaṁ, āvuso, sakyaputtiyānan”ti.  
“Of the ascetics who follow the Sakyan.”  
“Pucchāvuso, sutvā vedissāmā”ti.  
“Ask, reverend. When I’ve heard it I’ll know.”  
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi:  
“That’s not my view, reverend.”  
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi:  
“That’s not my view, reverend.”  
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi:  
“That’s not my view, reverend.”  
“Na kho ahaṁ, āvuso, na jānāmi na passāmi.  
“That’s not so, reverend.  
Jānāmahaṁ, āvuso, passāmī”ti.  
I do know and see.”  
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— 
 
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— 
 
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— 
 
‘na kho ahaṁ, āvuso, na jānāmi na passāmi.  
you say, ‘That’s not so, reverend.  
Jānāmahaṁ, āvuso, passāmī’ti vadesi.  
I do know and see.’  
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?  
How then should we see the meaning of this statement?”  
“‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
“‘The cosmos is eternal. This is the only truth, other ideas are silly:’ that’s a misconception.  
‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘The cosmos is not eternal. This is the only truth, other ideas are silly:’ that’s a misconception.  
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly:’ that’s a misconception.  
Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṁ diṭṭhiadhiṭṭhānaṁ diṭṭhipariyuṭṭhānaṁ diṭṭhisamuṭṭhānaṁ diṭṭhisamugghāto, tamahaṁ jānāmi tamahaṁ passāmi.  
I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views.  
Jānāmahaṁ, āvuso, passāmī”ti.  
I do know and see.”  
“‘Ānando’ti kho me, āvuso, nāmaṁ.  
“Reverend, my name is Ānanda.  

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:   “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.  
“Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
 
Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi:  
 
‘idaṁ kho no, āvuso, bhagavatā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— 
 
Tesaṁ no, āvuso, amhākaṁ etadahosi:  
 
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.  
So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.  
“Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.  
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Then listen and apply your mind well, I will speak.”  
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.  
“Yes, reverend,” they replied.  
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:  
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?  
So what are bad principles? What are good principles? What are bad results? And what are good results?  
Micchādiṭṭhi, āvuso, adhammo;  
Wrong view is a bad principle.  
Micchāsaṅkappo, āvuso, adhammo;  
Wrong thought is a bad principle.  
micchāvācā, āvuso, adhammo;  
Wrong speech is a bad principle.  
micchākammanto, āvuso, adhammo;  
Wrong action is a bad principle.  
micchāājīvo, āvuso, adhammo;  
Wrong livelihood is a bad principle.  
micchāvāyāmo, āvuso, adhammo;  
Wrong effort is a bad principle.  
micchāsati, āvuso, adhammo;  
Wrong mindfulness is a bad principle.  
micchāsamādhi, āvuso, adhammo;  
Wrong immersion is a bad principle.  
micchāñāṇaṁ, āvuso, adhammo;  
Wrong knowledge is a bad principle.  
Micchāvimutti, āvuso, adhammo;  
Wrong freedom is a bad principle.  
Ayaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:  
tathā paṭipajjitabban’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.  
and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation.  
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.  
If you wish, you may go to the Buddha and ask him about this.  
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:  
“Yes, reverend,” said those mendicants, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:  
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— 
 

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:   “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.  
“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
 
Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi:  
 
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— 
 
Tesaṁ no, āvuso, amhākaṁ etadahosi:  
 
“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya.  
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.  
So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.  
“Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.  
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, reverends, listen and apply your mind well, I will speak.”  
“Evaṁ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.  
“Yes, reverend,” they replied.  
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:  
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:  
Katamo cāvuso, adhammo; katamo ca dhammo?  
So what are bad principles? What are good principles?  
Pāṇātipāto, āvuso, adhammo;  
Killing living creatures is a bad principle.  
Adinnādānaṁ, āvuso, adhammo;  
Stealing is a bad principle.  
Kāmesumicchācāro, āvuso, adhammo;  
Sexual misconduct is a bad principle.  
Musāvādo, āvuso, adhammo;  
Lying is a bad principle.  
Pisuṇā vācā, āvuso, adhammo;  
Divisive speech is a bad principle.  
Pharusā vācā, āvuso, adhammo;  
Harsh speech is a bad principle.  
Samphappalāpo, āvuso, adhammo;  
Talking nonsense is a bad principle.  
Abhijjhā, āvuso, adhammo;  
Covetousness is a bad principle.  
Byāpādo, āvuso, adhammo;  
Ill will is a bad principle.  
Micchādiṭṭhi, āvuso, adhammo;  
Wrong view is a bad principle.  
‘Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— 
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:  
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.  
And this is how I understand the detailed meaning of this passage for recitation.  
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.  
If you wish, you may go to the Buddha and ask him about this.  
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:  
“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:  
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: