“sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti
mahānisaṃsā amatogadhā amatapariyosānā. katamā satta? asubhasaññā,
maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā,
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. imā kho, bhikkhave,
satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā
amatapariyosānāti.

Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as their final end. Which seven? The perception of the unattractive, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful.

“‘asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti. iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca
vuttaṃ?

‘The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato
methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. seyyathāpi, bhikkhave,
kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati
patikuṭati pativattati, na sampasāriyati. evamevaṃ kho, bhikkhave,
bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato
methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

When a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing
take a stance. Just as a cock’s feather or a piece of tendon, when
thrown into a fire, shrinks away, bends away, pulls back, and is not
drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

“sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ
viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā
saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā,
natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha
tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno
asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā
cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā
pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā
me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me
bhāvanābalan’ti. itiha tattha sampajāno hoti.

If, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind inclines to the completion of the sexual act, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of the unattractive; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of the unattractive; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca
vuttaṃ.

‘The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca
vuttaṃ?

‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato
jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. seyyathāpi, bhikkhave,
kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati
patikuṭati pativattati, na sampasāriyati. evamevaṃ kho, bhikkhave,
bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā
cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā
pāṭikulyatā vā saṇṭhāti.

When a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing
take a stance. Just as a cock’s feather or a piece of tendon, when
thrown into a fire, shrinks away, bends away, pulls back, and is not
drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

“sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ
viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me
pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha
sampajāno hoti. sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena
cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati
pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me
pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno
hoti.

If, when a monk’s awareness often remains steeped in the perception of death, his mind inclines to fervor for life, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of death; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of death; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca
vuttaṃ.

‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ,
kiñcetaṃ paṭicca vuttaṃ?

‘The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ
viharato rasataṇhāya cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. seyyathāpi, bhikkhave,
kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati
patikuṭati pativattati, na sampasāriyati. evamevaṃ kho, bhikkhave,
bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato
rasataṇhāya cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati
upekkhā vā pāṭikulyatā vā saṇṭhāti.

When a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing
take a stance. Just as a cock’s feather or a piece of tendon, when
thrown into a fire, shrinks away, bends away, pulls back, and is not
drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

“sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ
viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā,
natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha
sampajāno hoti. sace pana, bhikkhave, bhikkhuno āhāre
paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ
patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā
pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā
me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me
bhāvanābalan’ti. itiha tattha sampajāno hoti.

If, when a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind inclines to craving for flavors, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of loathsomeness in food; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of loathsomeness in food, his mind shrinks away from craving for flavors, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of loathsomeness in food; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.

‘The perception of loathsomeness in food, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā
hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
kiñcetaṃ paṭicca vuttaṃ?

‘The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ
viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā
aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena
cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati
pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

When a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing
take a stance. Just as a cock’s feather or a piece of tendon, when
thrown into a fire, shrinks away, bends away, pulls back, and is not
drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

“sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā
bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke
anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me
bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave,
bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato
lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati
upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā
‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso,
pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti.

If, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind inclines to worldly embellishments, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of distaste for every world; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of distaste for every world; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā
hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ
idametaṃ paṭicca vuttaṃ.

‘The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca
vuttaṃ?

‘The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato
lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. seyyathāpi, bhikkhave,
kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati
patikuṭati pativattati na sampasāriyati. evamevaṃ kho, bhikkhave,
bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato
lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na
sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

When a monk’s awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing
take a stance. Just as a cock’s feather or a piece of tendon, when
thrown into a fire, shrinks away, bends away, pulls back, and is not
drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance.

“sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ
viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me
pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha
sampajāno hoti. sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena
cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati
pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me
pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno
hoti.

If, when a monk’s awareness often remains steeped in the perception of inconstancy, his mind inclines to gains, offerings, & fame, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of inconstancy; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of inconstancy, his mind shrinks away from gains, offerings, & fame, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of inconstancy; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā
amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca
vuttaṃ.

‘The perception of inconstancy, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
kiñcetaṃ paṭicca vuttaṃ?

‘The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ
viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya
tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike
vadhake.

When a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword.

“sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ
viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya
tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave,
ukkhittāsike vadhake. veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me
anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me
bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave,
bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye
kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā
paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā,
atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha
sampajāno hoti.

If, when a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is not established in him toward idleness, indolence, laziness, heedlessness,
lack of commitment, & lack of reflection, as if toward a murderer
with an upraised sword, then he should realize, ‘I have not developed
the perception of stress in what is inconstant; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness,
lack of commitment, & lack of reflection, as if toward a murderer
with an upraised sword, then he should realize, ‘I have developed the perception of stress in what is inconstant; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.

‘The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“‘dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
kiñcetaṃ paṭicca vuttaṃ?

‘The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ
viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu
ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ
suvimuttaṃ.

When a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released.

“sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ
viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na
ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ
suvimuttaṃ. veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe
anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
itiha tattha sampajāno hoti.

If, when a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is not devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has not transcended pride, is not at peace, and is not well-released, then he should realize, ‘I have not developed the perception of not-self in what is stressful; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there.

“sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā
bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu
ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ
suvimuttaṃ. veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe
anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
itiha tattha sampajāno hoti.

But if, when a monk’s awareness often remains steeped in the perception of not-self in what is stressful, his heart is devoid of I-making & my-making with regard to this conscious body and externally with regard to all themes, has transcended pride, is at peace, and is well-released, then he should realize, ‘I have developed the perception of not-self in what is stressful; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there.

‘dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti
mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.

‘The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said, and in reference to this was it said.

“imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.

Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as their final end.

kapilavatthunidānaṃ

[At Kapilavasthu]

tena kho pana samayena saraṇāni sakko kālaṅkato hoti. so bhagavatā
byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. tatra
sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:
‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! ettha dāni ko na sotāpanno
bhavissati! yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā
byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. saraṇāni
sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī’ti. atha kho mahānāmo
sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā
ekamantaṃ nisīdi. ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ
etadavoca:

Now at that time Sarakaani the Sakyan, who had died, was proclaimed by the Blessed One to be a Stream-Winner, not subject to rebirth in states of woe, assured of enlightenment.
At this, a number of the Sakyans, whenever they met each other or came
together in company, were indignant and angry, and said scornfully: “A
fine thing, a marvelous thing! Nowadays anyone can become a Stream-Winner, if the Blessed One has proclaimed Sarakaani who died to be Stream-Winner… assured of enlightenment! Why, Sarakaani failed in his training and took to drink!”

idha, bhante, saraṇāni sakko kālaṅkato. so bhagavatā byākato: ‘sotāpanno
avinipātadhammo niyato sambodhiparāyaṇo’ti. tatra sudaṃ, bhante,
sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:
‘acchariyaṃ vata bho, abbhutaṃ vata bho! ettha dāni ko na sotapanno
bhavissati! yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā
byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. saraṇāni
sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī’ti. yo so, mahānāma,
dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ
saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya! yañhi taṃ, mahānāma, sammā
vadamāno vadeyya: ‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ
saraṇaṃ gato saṅghaṃ saraṇaṃ gato’ti, saraṇāni sakkaṃ sammā vadamāno
vadeyya. saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ
gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato. so kathaṃ vinipātaṃ
gaccheyya!

[Mahaanaama the Sakyan reported this to the Buddha who said:] “Mahaanaama, a lay-follower who has for a long time taken refuge in the Buddha, the Dhamma and the Sangha — how could he go to states of woe? [And this can be truly said of Sarakaani the Sakyan.] How could he go to states of woe?

idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti:
itipi so bhagavā.. satthā devamanussānaṃ buddho bhagavāti. dhamme..
saṅghe.. hāsapañño javanapañño vimuttiyā ca samannāgato. so āsavānaṃ
khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā
sacchikatvā upasampajja viharati. ayampi kho, mahānāma, puggalo
parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā
parimutto apāyaduggativinipātā.

Mahaanaama, take the case of a man endowed with unwavering devotion to the Buddha, declaring ‘He is the Blessed One…,’ the Dhamma… the Sangha… He is joyous and swift in wisdom, one who has gained release. By the destruction of the cankers he has by his own realization gained the cankerless heart’s release, the release through wisdom, in this very life, and abides in it. The man is entirely released from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe.

idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato
hoti: itipi so bhagavā.. satthā devamanussānaṃ buddho bhagavāti.
dhamme.. saṅghe.. hāsapañño javanapañño na ca vimuttiyā samannāgato. so
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha
parinibbāyī anāvattidhammo tasmā lokā. ayampi kho, mahānāma, puggalo
parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā
parimutto apāyaduggativinipātā.

Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha.. he is joyous and swift in wisdom but has not gained release. Having destroyed the five lower fetters, he is reborn spontaneously where he will attain Nibbaana without returning from that world. That man is entirely released from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe.

idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato
hoti: itipi so bhagavā.. satthā devamanussānaṃ buddho bhagavāti.
dhamme.. saṅghe.. na hāsapañño na javanapañño na ca vimuttiyā
samannāgato. so tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā
sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
ayampi kho, mahānāma, puggalo parimutto nirayā parimutto
tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters and weakening lust, hatred and delusion, he is a Once-returner, who will return once more to this world and put an end to suffering. That man is entirely freed from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe.

idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato
hoti: itipi so bhagavā.. satthā devamanussānaṃ buddho bhagavāti;
dhamme.. saṅghe.. na hāsapañño na javanapañño na ca vimuttiyā
samannāgato. so tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti
avinipātadhammo niyato sambodhiparāyaṇoti. ayampi kho, mahānāma, puggalo
parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā
parimutto apāyaduggativinipātā.

Take the case of another man. He is endowed with unwavering devotion to the Buddha.. the Dhamma.. the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters he is a Stream-Winner, not subject to rebirth in states of woe, assured of enlightenment. That man is entirely freed from the hell-state, from rebirth as an animal, he is free from the realm of hungry ghosts, fully freed from the downfall, the evil way, from states of woe.

idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena
samannāgato hoti… na dhamme.. na saṅghe.. na hāsapañño na javanapañño
na ca vimuttiyā samannāgato. api cassa ime dhammā honti: saddhindriyaṃ,
vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.
ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ
agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.

Take the case of another man. He is not even endowed with unwavering devotion to the Buddha.. the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But perhaps he has these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. And the things proclaimed by the Tathaagata are moderately approved by him with insight. That man does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe.

idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena
samannāgato hoti… na dhamme.. na saṅghe.. na hāsapañño na javanapañño
na ca vimuttiyā samannāgato, api cassa ime dhammā honti saddhindriyaṃ
… pe … paññindriyaṃ. tathāgate cassa saddhāmattaṃ hoti pemamattaṃ.
ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ
agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.

Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But he has just these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. Yet if he has merely faith, merely affection for the Tathaagata, that man, too, does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe.

ime cepi, mahānāma, mahāsālā subhāsitaṃ dubbhāsitaṃ ājāneyyuṃ, ime cāhaṃ
mahāsāle byākareyyaṃ: ‘sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇā’ti; kimaṅgaṃ pana saraṇāniṃ sakkaṃ. saraṇāni, mahānāma,
sakko maraṇakāle sikkhaṃ samādiyī ti.

Why, Mahaanaama, if these great sal trees could distinguish what is well
spoken from what is ill spoken, I would proclaim these great sal trees
to be Stream-Winners not subject to rebirth in states of woe, assured of enlightenment, how much more so then Sarakaani the Sakyan! Mahaanaama, Sarakaani the Sakyan fulfilled the training at the time of death.’

Evaṃ me sutaṃ:

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:

On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:

– ‘Bhikkhavo’ ti.

– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:

– Bhikkhus.

– Bhaddante promised the bhikkhus. The Bhagavā said:

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu

Bhikkhus, a bhikkhu should remain sato and sampajāna. This is our instruction to you. And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu

kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu sato hoti.

In this way, bhikkhus, a bhikkhu is sato.

Katha·ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.

And how, bhikkhus, is a Bhikkhu sampajāna? Here, bhikkhus, to a bhikkhu the vedanās arise being known, they persist being known, they pass away being known. The vitakkās arise being known, they persist being known, they pass away being known. The saññās arise being known, they persist being known, they pass away being known. In this way, bhikkhus, a bhikkhu is sampajāna

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.

Bhikkhus, a bhikkhu should remain sato and sampajāna. This is our instruction to you.

Atha kho āyasmā upāli yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:

Once, āyasmā Upāli approached the Bhagavā; having drawn near and paid respect to the Bhagavā, he sat down on one side. Having sat down on onse side, āyasmā Upāli addressed the Bhagavā thus:

–
Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yam·ahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya nti.

–
It would be good, Bhante, if the Bhagavā taught me the Dhamma in brief, so that, having heard the Dhamma from the Bhagavā, I may dwell solitary, secluded, diligent, ardent and resolute.

–
Ye kho tvaṃ, upāli, dhamme jāneyyāsi: ‘ime dhammā na ekanta-nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ ti, ekaṃsena, upāli, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ satthu-sāsana’ nti.

–
Of these dhammas, Upāli, of which you may know: ‘These dhammas are not utterly{1} conducive to nibbida, to virāga, to nirodha, to upasama, to abhiñña, to sambodhi, to Nibbāna, Upāli, you may definitely hold: ‘This is not the Dhamma, this is not the Vinaya, this is not the instruction of the Teacher’.

Ye kho tvaṃ, upāli, dhamme jāneyyāsi: ‘ime dhammā ekanta-nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ ti; ekaṃsena, upāli, dhāreyyāsi: ‘eso dhammo eso vinayo etaṃ satthu-sāsana’ nti.

Of these dhammas, Upāli, of which you may know: ‘These dhammas are utterly conducive to nibbida, to virāga, to nirodha, to upasama, to abhiñña, to sambodhi, to Nibbāna, Upāli, you may definitely hold: ‘This is the Dhamma, this is the Vinaya, this is the instruction of the Teacher’.

Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca?

These five things, bhikkhus, lead to the deterioration of a bhikkhu under training. Which five?

Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto
kiṃkaraṇīyesu; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.
Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya
saṃvattati.

Here, bhikkhus, a bhikkhu under training is very busy, he has much to do and is intent on what there is to be done; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the first thing that leads to the deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ
atināmeti; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training spends the day in insignificant activities; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the second thing that leads to the deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati
gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena; riñcati paṭisallānaṃ,
nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, tatiyo dhammo
sekhassa bhikkhuno parihānāya saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training dwells mixed with householders and wanderers, associating in an unsuitable way with lay people; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the third thing that leads to the deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā
paṭikkamati; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.
Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya
saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training enters the village outside of the proper time, he comes back late; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the fourth thing that leads to the deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā
cetovivaraṇasappāyā, seyyathidaṃ appicchakathā santuṭṭhikathā
pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā
paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na
nikāmalābhī hoti na akicchalābhī na akasiralābhī; riñcati paṭisallānaṃ,
nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, pañcamo dhammo
sekhassa bhikkhuno parihānāya saṃvattati.

Furthermore, bhikkhus, regarding such talks which are austere and help clarifying the mind, that is to say talks on being of few desires, talks on contentedness, talks on seclusion, talks on not keeping company, talks on arousing effort, talks on virtue, talks on concentration, talks on discernment, talks on liberation, talks on the knowledge and vision of liberation, a bhikkhu under training does not get such talks at will, he does not get them without trouble, he does not get them without difficulty; he neglects seclusion, he does not pursue the inner tranquility of the mind. This, bhikkhus, is the fifth thing that leads to the deterioration of a bhikkhu under training.

Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

These five things, bhikkhus, lead to the deterioration of a bhikkhu under training.

Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame pañca?

These five things, bhikkhus, lead to the non-deterioration of a bhikkhu under training. Which five?

Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto
kiṃkaraṇīyesu; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ
cetosamathaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno
aparihānāya saṃvattati.

Here, bhikkhus, a bhikkhu under training is not very busy, he does not have much to do nor is he intent on what there is to be done; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the first thing that leads to the non-deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ
atināmeti; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya
saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training does not spend the day in insignificant activities; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the second thing that leads to the non-deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati
gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena; riñcati paṭisallānaṃ,
nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, tatiyo dhammo
sekhassa bhikkhuno parihānāya saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training
does not dwell mixed with householders and wanderers, not associating
in an unsuitable way with lay people; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the third thing that leads to the non-deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati,
nātidivā paṭikkamati; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ
cetosamathaṃ. Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno
aparihānāya saṃvattati.

Furthermore, bhikkhus, a bhikkhu under training does not enter the village outside of the proper time, nor does he comes back late; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the fourth thing that leads to the non-deterioration of a bhikkhu under training.

Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā
cetovivaraṇasappāyā, seyyathidaṃ appicchakathā santuṭṭhikathā
pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā
paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya
nikāmalābhī hoti akicchalābhī akasiralābhī; na riñcati paṭisallānaṃ,
anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, pañcamo dhammo
sekhassa bhikkhuno aparihānāya saṃvattati.

Furthermore, bhikkhus, regarding such talks which are austere and help clarifying the mind, talks on being of few desires, talks on contentedness, talks on seclusion, talks on not keeping company, talks on arousing effort, talks on virtue, talks on concentration, talks on discernment, talks on vimutti, talks on the knowledge and vision of liberation, a bhikkhu under training gets such talks at will, he gets them without trouble, he gets them without difficulty; he does not neglect seclusion, he pursues the inner tranquility of the mind. This, bhikkhus, is the fifth thing that leads to the non-deterioration of a bhikkhu under training.

Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī ti.

These five things, bhikkhus, lead to the non-deterioration of a bhikkhu under training.

Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ
nigrodhārāme. Tena kho pana samayena kapilavatthuvāsīnaṃ sakyānaṃ navaṃ
santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā
kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ
nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ
etadavocuṃ:

I have heard that: on one occasion the Blessed One
was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now
at that time a new reception hall had just been built by the
Kapilavatthu Sakyans, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. So the Kapilavatthu Sakyans went to the Blessed One and, on arrival, having bowed down, sat to one side. As they were sitting there they said to him:

–

Idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ
hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ
paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa
kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā ti.

–
Lord, a new reception hall has just been built by the Kapilavatthu Sakyans, and it has not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. May the Blessed One be the first to use it. When the Blessed One has used it first, the Kapilavatthu Sakyans will use it afterwards. That will be for their long-term welfare & happiness.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato
adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ
katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā
sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ
upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ
ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:

The Blessed One acquiesced with silence. Sensing his acquiescence, the Kapilavatthu Sakyans got up from their seats, bowed down to him, circumambulated
him, and then went to the new reception hall. On arrival, they spread
it all over with felt rugs, arranged seats, set out a water vessel, and
raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down, stood to one side. As they were standing there they said to him:

–

Sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni,
udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā
kālaṃ maññatī ti.

–

Lord, the reception hall has been covered all over with felt rugs, seats
have been arranged, a water vessel has been set out, and an oil lamp
raised. It is now time for the Blessed One to do as he sees fit.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena
yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā
santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho
nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā
pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva
purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ
pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu,
bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye
bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā
sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi:

So the Blessed One,
putting on his robe and taking up his bowl & outer robe, went
together with a community of monks to the reception hall. On arrival he
washed his feet, entered the hall, and sat with his back to the central
post, facing east. The community of monks washed their feet, entered the
hall, and sat with their backs to the western wall, facing east, ranged
around the Blessed One.
The Kapilavatthu Sakyans washed their feet, entered the hall, and sat
with their backs to the eastern wall, facing west, ranged around the Blessed One. Then the Blessed One,
having spent most of the night instructing, urging, rousing, &
encouraging the Kapilavatthu Sakyans with a Dhamma talk, said to Ven.
Ananda:

Paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho paṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī ti.

Ananda, speak to the Kapilavatthu Sakyans about the person who follows the practice for one in training. My back aches. I will rest it.

Evaṃ, bhante ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā
catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi,
pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Atha
kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi:

As you say, lord, Ven. Ananda responded. Then the Blessed One,
having arranged his outer robe folded in four, lay down on his right
side in the lion’s sleeping posture, with one foot on top of the other, mindful & alert, having made a mental note to get up.{1} Then Ven. Ananda addressed Mahanama the Sakyan:

Idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro
hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi
saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ
diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

There is the case, Mahanama, where a disciple of the noble ones
is consummate in virtue, guards the doors to his sense faculties, knows
moderation in eating, is devoted to wakefulness, is endowed with seven
qualities, and obtains at will — without trouble or difficulty — the
four jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now.

Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako
sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno
aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

And how is the disciple of the noble ones consummate in virtue? There is the case where the
disciple of the noble ones is virtuous. He dwells restrained in
accordance with the Patimokkha, consummate in his behavior & sphere
of activity. He trains himself, having undertaken the training rules,
seeing danger in the slightest faults. This is how the disciple of the noble ones is consummate in virtue.

Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako
cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā
pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati,
rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

And how does the disciple of the noble ones guard the doors to his sense faculties? There is the case where the
disciple of the noble ones, on seeing a form with the eye, doesn’t
grasp at any theme or variations by which — if he were to dwell without
restraint over the faculty of the eye — evil, unskillful qualities such
as greed or distress might assail him. He practices for its restraint.
He guards the faculty of the eye. He achieves restraint with regard to
the faculty of the eye.

Sotena
saddaṃ sutvā na nimitta’g'gāhī hoti n’ānubyañjana’g'gāhī
yatvādhikaraṇamenaṃ sotindriyaṃ asaṃvutaṃ viharantaṃ, abhijjhā-domanassā
pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati;
rakkhati sotindriyaṃ; sotindriye saṃvaraṃ āpajjati.

On
hearing a sound with the ear, he doesn’t grasp at any theme or
variations by which — if he were to dwell without restraint over the
faculty of the ear — evil, unskillful qualities such as greed or
distress might assail him. He practices for its restraint. He guards the
faculty of the ear. He achieves restraint with regard to the faculty of
the ear.

Ghānena
gandhaṃ ghāyitvā na nimitta’g'gāhī hoti n’ānubyañjana’g'gāhī
yatvādhikaraṇamenaṃ ghāṇindriyaṃ asaṃvutaṃ viharantaṃ,
abhijjhā-domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya
paṭipajjati; rakkhati ghāṇindriyaṃ; ghāṇindriye saṃvaraṃ āpajjati.

On
smelling an aroma with the nose, he doesn’t grasp at any theme or
variations by which — if he were to dwell without restraint over the
faculty of the nose — evil, unskillful qualities such as greed or
distress might assail him. He practices for its restraint. He guards the
faculty of the nose. He achieves restraint with regard to the faculty
of the nose.

Jivhāya
rasaṃ sāyitvā na nimitta’g'gāhī hoti n’ānubyañjana’g'gāhī
yatvādhikaraṇamenaṃ jivhindriyaṃ asaṃvutaṃ viharantaṃ,
abhijjhā-domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya
paṭipajjati; rakkhati jivhindriyaṃ; jivhindriye saṃvaraṃ āpajjati.

On
tasting a flavor with the tongue, he doesn’t grasp at any theme or
variations by which — if he were to dwell without restraint over the
faculty of the tongue — evil, unskillful qualities such as greed or
distress might assail him. He practices for its restraint. He guards the
faculty of the tongue. He achieves restraint with regard to the faculty
of the tongue.

Kāyena
phoṭṭhabbaṃ phusitvā na nimitta’g'gāhī hoti n’ānubyañjana’g'gāhī
yatvādhikaraṇamenaṃ kāyindriyaṃ asaṃvutaṃ viharantaṃ, abhijjhā-domanassā
pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati;
rakkhati kāyindriyaṃ; kāyindriye saṃvaraṃ āpajjati.

On
feeling a tactile sensation with the body, he doesn’t grasp at any
theme or variations by which — if he were to dwell without restraint
over the faculty of the body — evil, unskillful qualities such as greed
or distress might assail him. He practices for its restraint. He guards
the faculty of the body. He achieves restraint with regard to the
faculty of the body.

Manasā
dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā
pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati,
rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

On
cognizing an idea with the intellect, he doesn’t grasp at any theme or
variations by which — if he were to dwell without restraint over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. He practices for its restraint. He guards the
faculty of the intellect. He achieves restraint with regard to the
faculty of the intellect. This is how the disciple of the noble ones guards the doors to his sense faculties.

Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako
paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya
na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā
brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca
vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro
cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

And how does the disciple of the noble ones know moderation in eating? There is the case where the
disciple of the noble ones, considering it appropriately, takes his
food not playfully, nor for intoxication, nor for putting on bulk, nor
for beautification, but simply for the survival & continuance of
this body, for ending its afflictions, for the support of the holy life,
thinking, ‘I will destroy old feelings [of hunger] & not create new
feelings [from overeating]. Thus I will maintain myself, be blameless,
& live in comfort.’ This is how the disciple of the noble ones knows moderation in eating.

Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako
divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ
parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ
kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi
karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya
āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

And how is the disciple of the noble ones devoted to wakefulness? There is the case where a
disciple of the noble ones, during the day, sitting & pacing back
& forth, cleanses his mind of any qualities that would hold the mind
in check. During the first watch of the night [dusk to 10 p.m.],
sitting & pacing back & forth, he cleanses his mind of any
qualities that would hold the mind in check. During the second watch of
the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up
the lion’s posture, one foot placed on top of the other, mindful, alert,
with his mind set on getting up [either as soon as he awakens or at a
particular time]. During the last watch of the night [2 a.m. to dawn],
sitting & pacing back & forth, he cleanses his mind of any
qualities that would hold the mind in check. This is how the disciple of the noble ones is devoted to wakefulness.

Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?

And how is the disciple of the noble ones endowed with seven qualities?

(1) Idha, mahānāma, ariyasāvako
saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ
sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

(1) There is the case where the
disciple of the noble ones has conviction, is convinced of the
Tathagata’s Awakening: ‘Indeed, the Blessed One is worthy and rightly
self-awakened, consummate in clear-knowing & conduct, well-gone, an
expert with regard to the world, unexcelled as a trainer for those
people fit to be tamed, the Teacher of divine & human beings,
awakened, blessed.’

(2) Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

(2) He feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct.

(3) Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

(3) He feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct.

(4) Bahussuto
hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā
pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ
brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhatā
vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

(4) He
has heard much, has retained what he has heard, has stored what he has
heard. Whatever teachings are admirable in the beginning, admirable in
the middle, admirable in the end, that — in their meaning &
expression — proclaim the holy life that is entirely complete &
pure: those he has listened to often, retained, discussed, accumulated,
examined with his mind, and well-penetrated in terms of his views.

(5) Āraddhavīriyo
viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ
upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

(5) He
keeps his persistence aroused for abandoning unskillful mental
qualities and taking on skillful mental qualities. He is steadfast,
solid in his effort, not shirking his duties with regard to skillful
mental qualities.

(6) Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

(6) He is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago.

(7) Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

(7) He
is discerning, endowed with discernment of arising & passing away —
noble, penetrating, leading to the right ending of stress.

Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

This is how the disciple of the noble ones is endowed with seven qualities.

Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ
diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?
Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ
ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī
akasiralābhī.

And how does the disciple of the noble ones obtain at will — without trouble or difficulty — the four jhanas that constitute heightened awareness and a pleasant abiding in the here-&-now? There is the case where, quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
the disciple of the noble ones enters & remains in the first jhana:
rapture & pleasure born from withdrawal, accompanied by directed
thought & evaluation. With
the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation —
internal assurance. With
the fading of rapture, he remains equanimous, mindful, & alert, and
senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he
has a pleasant abiding.’ With
the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — he enters & remains in the
fourth jhana: purity of equanimity & mindfulness, neither pleasure
nor pain. This is how the disciple of the noble ones obtains at will — without trouble or difficulty — the four jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now.

Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu
guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto
hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ
ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī
akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado
apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya,
bhabbo anuttarassa yogakkhemassa adhigamāya.

Now, when a disciple of the noble ones
is consummate in virtue in this way, guards the doors to his sense
faculties in this way, knows moderation in eating in this way, is
devoted to wakefulness in this way, is endowed with seven qualities in
this way, and obtains at will — without trouble or difficulty — the four
jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now in this way, then he is called a disciple of the noble ones who follows the practice for one in training,
whose eggs are unspoiled, who is capable of breaking out, capable of
awakening, capable of attaining the supreme rest from the yoke.

Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā
tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā
paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho
vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ
padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te
kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā
sotthinā abhinibbhijjituṃ.

Just as if a hen had eight, ten, or twelve eggs that she covered
rightly, warmed rightly, & incubated rightly: Even though this wish
did not occur to her — ‘O that my chicks might break through the egg
shells with their spiked claws or beaks and hatch out safely!’ — still
it is possible that the chicks would break through the shells with their
spiked claws or beaks and hatch out safely.

Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ
indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ
anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ
jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti
akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho
pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo
sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

In the same way, when a disciple of the noble ones
is consummate in virtue in this way, guards the doors to his sense
faculties in this way, knows moderation in eating in this way, is
devoted to wakefulness in this way, is endowed with seven qualities in
this way, and obtains at will — without trouble or difficulty — the four
jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now in this way, then he is called a disciple of the noble ones who follows the practice for one in training,
whose eggs are unspoiled, who is capable of breaking out, capable of
awakening, capable of attaining the supreme rest from the yoke.

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma aneka-vihitaṃ
pubbe-nivāsaṃ anussarati, seyyathidaṃ: ekam-pi jātiṃ dve-pi jātiyo
tisso-pi jātiyo catasso-pi jātiyo pañca-pi jātiyo dasa-pi jātiyo
vīsam-pi jātiyo tiṃsam-pi jātiyo cattālīsam-pi jātiyo paññāsam-pi jātiyo
jāti-satam-pi jāti-sahassam-pi jāti-sata-sahassam-pi aneke-pi
saṃvaṭṭa-kappe aneke-pi vivaṭṭa-kappe aneke-pi saṃvaṭṭa-vivaṭṭa-kappe:
‘amutr-āsiṃ evaṃ-nāmo evaṃ-gotto evaṃ-vaṇṇo evam-āhāro
evaṃ-sukha-dukkha-p’paṭisaṃvedī evam-āyu-pariyanto, so tato cuto amutra
udapādiṃ; tatrā-p’āsiṃ evaṃ-nāmo evaṃ-gotto evaṃ-vaṇṇo evam-āhāro
evaṃ-sukha-dukkha-p’paṭisaṃvedī evam-āyu-pariyanto, so tato cuto
idh-ūpapanno’ ti. Iti s’ākāraṃ sa-uddesaṃ aneka-vihitaṃ pubbe-nivāsaṃ
anussarati. Ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

Now when the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he
recollects his manifold past lives, i.e., one birth, two… five,
ten… fifty, a hundred, a thousand, a hundred thousand, many eons of
cosmic contraction, many eons of cosmic expansion, many eons of cosmic
contraction & expansion: ‘There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose here.’ Thus he recollects his manifold past lives in
their modes & details. This is his first breaking out, like that of the hen’s chicks from their shells.

Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena
cakkhunā visuddhena atikkanta-mānusakena satte passati cavamāne
upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate
yathā-kamm-ūpage satte pajānāti: ‘ime vata bhonto sattā kāya-duccaritena
samannāgatā vacī-duccaritena samannāgatā mano-duccaritena samannāgatā
ariyānaṃ upavādakā micchādiṭṭhi-kā micchādiṭṭhi-kamma-samādānā, te
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
Ime vā pana bhonto sattā kāya-succaritena samannāgatā vacī-succaritena
samannāgatā mano-succaritena samannāgatā ariyānaṃ an-upavādakā
sammādiṭṭhi-kā sammādiṭṭhi-kamma-samādānā; te kāyassa bhedā paraṃ maraṇā
sugatiṃ saggaṃ lokaṃ upapannā’ ti. Iti dibbena cakkhunā visuddhena
atikkanta-mānusakena satte passati cavamāne upapajjamāne hīne paṇīte
suvaṇṇe dubbaṇṇe sugate duggate yathā-kamm-ūpage satte pajānāti. Ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he
sees — by means of the divine eye, purified & surpassing the human —
beings passing away & re-appearing, and he discerns how they are
inferior & superior, beautiful & ugly, fortunate &
unfortunate in accordance with their kamma: ‘These beings — who were
endowed with bad conduct of body, speech & mind, who reviled noble
ones, held wrong views and undertook actions under the influence of
wrong views — with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the lower
realms, in hell. But these beings — who were endowed with good conduct
of body, speech, & mind, who did not revile noble ones, who held
right views and undertook actions under the influence of right views —
with the break-up of the body, after death, have re-appeared in the good
destinations, in the heavenly world.’ Thus — by means of the divine
eye, purified & surpassing the human — he sees beings passing away
& re-appearing, and he discerns how they are inferior &
superior, beautiful & ugly, fortunate & unfortunate in
accordance with their kamma. This is his second breaking out, like that of the hen’s chicks from their shells.

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ
upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ
paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja
viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva
aṇḍakosamhā.

When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-and-now. This is his third breaking out, like that of the hen’s chicks from their shells.

Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti
caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti,
idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū
hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ
anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako
sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi,
mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ
diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
idampissa hoti caraṇasmiṃ.

Now, when the disciple of the noble ones is consummate in virtue, that is a matter of his conduct. When he guards the doors to his sense faculties, that is a matter of his conduct. When he knows moderation in eating, that is a matter of his conduct. When he is devoted to wakefulness, that is a matter of his conduct. When he is endowed with seven qualities, that is a matter of his conduct. When he obtains at will — without trouble or difficulty — the four jhanas that constitute heightened awareness and a pleasant abiding in the here-and-now, that is a matter of his conduct.

Yañca kho, mahānāma, ariyasāvako… sākāraṃ sauddesaṃ anekavihitaṃ
pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma,
ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte
passati cavamāne upapajjamāne… āsavānaṃ khayā anāsavaṃ cetovimuttiṃ
paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja
viharati, idampissa hoti vijjāya.

When he recollects his manifold past lives… in their modes & details, that is a matter of his clear-knowing.
When he sees — by means of the divine eye, purified & surpassing
the human — beings passing away & re-appearing… When he enters
& remains in the fermentation-free awareness-release &
discernment-release, having directly known & realized them for
himself right in the here-and-now, that is a matter of his clear-knowing.

Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

This, Mahanama, is called a disciple of the noble ones who is consummate in clear-knowing, consummate in conduct, consummate in clear-knowing & conduct.

Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:

Khattiyo seṭṭho janetasmiṃ,
Ye gottapaṭisārino;
Vijjācaraṇasampanno,
So seṭṭho devamānuse’ti.

And by the Brahma Sanankumara this verse was said:

The noble warrior is the best among people
When judging by clan.
But a person consummate in clear-knowing & conduct,
Is the best of beings, human & divine.

Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā,
subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā
bhagavatāti.

This verse was well-sung by the Brahma Sanankumara, not ill-sung;
well-said, not ill-said; connected with the goal, not unconnected with
the goal. It was endorsed by the Blessed One.

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi:

Then the Blessed One got up and said to Ven. Ananda:

–
Sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsīti.

–
Good, good, Ananda. What you have said to the Kapilavatthu Sakyans about the person who follows the practice for one in training is good.

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

That is what Ven. Ananda said, and the Teacher approved. Gratified, the Kapilavatthu Sakyans delighted in Ven. Ananda’s words.