1 Thus was heard by me. At one time the Auspicious One was dwelling in Savatthi at Jeta's Grove, Anathapindika's Park. At that place, the Auspicious One addressed the bhikkhus: Bhikkhus. “Bhante,” those bhikkhus replied to the Auspicious One. The Auspicious One said this:

2 O bhikkhus, “only here is there a samana, here a second samana, here a third samana, here a fourth samana, other insignificant teachings of outsiders are empty of samaṇas.” It is in this way, O bhikkhus, that you should rightly roar your lion's roar. But this possibility, O bhikkhus, is to be found, in that here, the wanderers of other standpoints might say thus: But on what consolation of the venerable ones, by what power do you venerables speak thus: “Only here is there a samana, here a second samana, here a third samana, here a fourth samana, other insignificant teachings of outsiders are empty of samaṇas?”

3 Thus, O bhikkhus, should be said to the wanderers of other standpoints who may speak thus: There are, O friends, these four dhammas declared by the Auspicious One who knows and sees, the Arahant, the rightly self-awakened One. By us seeing that within ourselves, we say thus: “Only here is there a samana, here a second samana, here a third samana, here a fourth samana, other insignificant teachings of outsiders are empty of samaṇas.” Which four? O friends, for us there is faith in the Teacher. There is faith in the Dhamma. There is completeness in the virtues. Our Dhamma companions are ever so dear and pleasing, both householders and ones gone forth. These, O friends, are the four dhammas declared by the Auspicious One who knows and sees, the Arahant, the rightly self-awakened One. By us seeing that within ourselves, we say thus: “Only here is there a samana, here a second samana, here a third samana, here a fourth samana, other insignificant teachings of outsiders are empty of samaṇas.”

4 But this possibility, O bhikkhus, is to be found, in that the wanderers of other standpoints might say thus: “For us too, O friends, there is faith in the teacher, our teacher. For us too there is faith in the dhamma, our dhamma. We too are ones who are complete in the virtues, our virtues. For us too, our dhamma companions are dear and pleasing, both householders and ones gone forth. Here, O friends, of these, what is the distinction? What is the disparity, what is the difference, that is, [between] yours and ours?”

5 Thus, O bhikkhus, should be said to the wanderers of other standpoints who may speak thus: “But, O friends, what is the end goal, unique or diverse?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: Indeed, O friends, the end goal is unique. The end goal is not diverse.”

6 “But, O friends, is the end goal for one with lust, or for one free from lust?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who is free from lust. The end goal is not for one with lust.” “But, O friends, is the end goal for one with hate, or for one free from hate?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who is free from hate. The end goal is not for one with hate.” “But, O friends, is the end goal for one with delusion, or for one free from delusion?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who is free from delusion. The end goal is not for one with delusion.” “But, O friends, is the end goal for one with thirsting, or for one free from thirsting?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who is free from thirsting. The end goal is not for one with thirsting.” “But, O friends, is the end goal for one with undertakings, or for one free from undertakings?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who is free from undertakings. The end goal is not for one with undertakings.” “But, O friends, is the end goal for one with vision, or for one without vision?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one with vision. The end goal is not for one without vision.” “But, O friends, is the end goal for one who affirms and negates, or for one who does not affirm and negate?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who does not affirm and negate. The end goal is not for one who affirms and negates.” “But, O friends, is the end goal for one who enjoys papanca and delights in papanca, or for one who does not enjoy papanca and delight in papanca?” Rightly answering, O bhikkhus, the wanderers of other standpoints would answer thus: The end goal, O friends, is for one who does not enjoy papanca and delight in papanca. The end goal is not for one who enjoys papanca and delights in papanca.”

7 There are, O bhikkhus, these two views, the view of being and the view of non-being. Indeed, O bhikkhus, those samanas or brahmanas who stick to the view of being, have entered upon the view of being, are attached to the view of being, negate those with the view of non-being. Indeed, O bhikkhus, those samanas or brahmanas who stick to the view of non-being, have entered upon the view of non-being, are attached to the view of non-being, negate those with the view of being. Indeed, O bhikkhus, those samanas or brahmanas who are of these two views, do not wisely understand as it has come to be the arising, the extinction, the gratification, the liability and the stepping out of the six [sense] domain for contact. They are those with lust, those with hate, those with delusion, those with thirsting, those with undertakings, those without vision, those who affirm and negate, those who delight in papanca. They are not released from birth, old age, death, sorrow, lamentation, physical suffering, mental suffering and despair. They are not released from suffering, I say.

8 But O bhikkhus, those samanas or brahmanas who wisely understand as it has come to be the arising, the extinction, the gratification, the liability and the stepping out of these two views, they are those who are free from lust, those who are free from hate, those who are free from delusion, those who are free from thirsting, those who are without undertakings, those who are with vision, those who do not affirm and negate, those who do not enjoy papanca and delight in papanca. They are released from birth, old age, death, sorrow, lamentation, physical suffering, mental suffering and despair. They are released from suffering, I say. There are, O bhikkhus, these four undertakings. Which four? The undertaking of sensual pleasures, the undertaking of views, the undertaking of virtue and [religious] duties, the undertaking of the doctrine of self. There are, O bhikkhus, some samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [but] they do not declare the comprehensive knowledge of the undertaking of views, [and] they do not declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [and] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self. What is the reason for that? Because those honorable samanas and brahmanas do not wisely understand these three grounds as they have come to be. Therefore, those honorable samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [but] they do not declare the comprehensive knowledge of the undertaking of views, [and] they do not declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [and] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self.

10 There are, O bhikkhus, some samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [and] they declare the comprehensive knowledge of the undertaking of views, [but] they do not declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [and] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self. What is the reason for that? Because those honorable samanas and brahmanas do not wisely understand these two grounds as they have come to be. Therefore, those honorable samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [and] they declare the comprehensive knowledge of the undertaking of views, [but] they do not declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [and] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self.

11 There are, O bhikkhus, some samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [and] they declare the comprehensive knowledge of the undertaking of views, [and] they declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [but] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self. What is the reason for that? Because those honorable samanas and brahmanas do not wisely understand this one ground as it has come to be. Therefore, those honorable samanas and brahmanas who, while acknowledging to teach the comprehensive knowledge of all undertakings, do not rightly declare the comprehensive knowledge of all undertakings. They declare the comprehensive knowledge of the undertaking of sensual pleasures, [and] they declare the comprehensive knowledge of the undertaking of views, [and] they declare the comprehensive knowledge of the undertaking of virtue and [religious] duties, [but] they do not declare the comprehensive knowledge of the undertaking of the doctrine of self.

12 O bhikkhus, in such a form of dhamma and discipline, he who has faith in the teacher, his [faith] is declared to be not rightly placed; he who has faith in the dhamma, his [faith] is declared to be not rightly placed; he who is complete in the virtues, his [completeness in the virtues] is declared to be not rightly placed; he whose dhamma companions are dear and pleasing, his [companionship] is declared to be not rightly placed. What is the reason for that? Because, this is just so, O bhikkhus, as happens when the dhamma and discipline are badly proclaimed, badly declared, not leading to emancipation, not conducive to calm, proclaimed by one who is not rightly self-awakened.

13 But the Tathagata, O bhikkhus, the Arahant, the rightly self-awakened One, while acknowledging to teach the comprehensive knowledge of all undertakings, rightly declares the comprehensive knowledge of all undertakings. He declares the comprehensive knowledge of the undertaking of sensual pleasures, [and] he declares the comprehensive knowledge of the undertaking of views, [and] he declares the comprehensive knowledge of the undertaking of virtue and [religious] duties, [and] he declares the comprehensive knowledge of the undertaking of the doctrine of self.

14 O bhikkhus, in such a form of dhamma and discipline, he who has faith in the Teacher, his [faith] is declared to be rightly placed; he who has faith in the Dhamma, his [faith] is declared to be rightly placed; he who is complete in the virtues, his [completeness in the virtues] is declared to be rightly placed; he whose Dhamma companions are dear and pleasing, his [companionship] is declared to be rightly placed. What is the reason for that? Because, this is just so, O bhikkhus, as happens when the dhamma and discipline are well proclaimed, well declared, leading to emancipation, conducive to calm, proclaimed by one who is rightly self-awakened.

15 But these four undertakings, O bhikkhus, what is their source? What is their origin? From what are they born? From what do they arise? These four undertakings have thirsting as their source, thirsting as their origin, they are born from thirsting, arise from thirsting. And this thirsting, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? thirsting has feeling as its source, feeling as its origin, it is born from feeling, arise from feeling. And this feeling, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? Feeling has contact as its source, contact as its origin, it is born from contact, arise from contact. And this contact, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? Contact has the six [sense] domain as its source, the six [sense] domain as its origin, it is born from the six [sense] domain, arise from the six [sense] domain. And this six [sense] domain, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? The six [sense] domain has name and form as its source, name and form as its origin, it is born from name and form, arise from name and form. And this name and form, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? Name and form has consciousness as its source, consciousness as its origin, it is born from consciousness, arise from consciousness. And this consciousness, O bhikkhus, what is its source? What is its origin? From what is it born? From what does it arise? Consciousness has sankharas as its source, sankharas as its origin, it is born from sankharas, arise from sankharas. And these sankharas, O bhikkhus, what is their source? What is their origin? From what are they born? From what do they arise? These sankharas have ignorance as their source, ignorance as their origin, they are born from ignorance, arise from ignorance.

16 But from the time, O bhikkhus, a bhikkhu's ignorance have been abandoned and noble knowledge has arisen, from the fading away of ignorance, from the arising of noble knowledge, he neither undertakes the undertaking of sensual pleasures, nor undertakes the undertaking of views, nor undertakes the undertaking of virtue and [religious] duties, nor undertakes the undertaking of the doctrine of self. Not undertaking, he is not perturbed. Not perturbed, he definately attains parinibbana by himself. He wisely understands: “Destroyed is birth, lived is the life of purity, done is what had to be done, there is nothing further [to do] for thusness.” This is what the Auspicious One said. Delighted, those bhikkhus rejoiced in the Auspicious One's words.

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhū āmantesi: bhikkhavoti. bhadanteti te bhikkhū bhagavato paccassosuṃ, bhagavā etadavoca: pts page 064

2 idheva bhikkhave samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇehi aññeti bhikkhave sammā sīhanādaṃ nadatha. ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ idha aññatitthiyā paribbājakā evaṃ vadeyyuṃ: ko panāyasmantānaṃ assāso? kiṃ balaṃ? yena tumhe āyasmanto\footnote{'āyasmanto attani sampassamānā' (syā)} evaṃ vadetha: idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo suññā parappavādā samaṇehi aññe'ti. bjt page 156

3 evaṃ vādino bhikkhave aññatitthiyā paribbājakā evamassu vacanīyā: atthi kho no āvuso tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema: 'idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇehi aññe'ti. katame cattāro? atthi kho no āvuso satthari pasādo. atthi dhamme pasādo. atthi sīlesu paripūrakāritā sahadhammikā kho pana piyā\footnote{no piyā, (pts)} manāpā gahaṭṭhā ceva pabbajitā ca. ime kho no āvuso tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema: 'idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇehi aññe'ti.

4 ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: amhākampi kho āvuso atthi satthari pasādo yo amhākaṃ satthā. amhākampi atthi dhamme pasādo yo amhākaṃ dhammo. mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni. amhākampi sahadhammikā piyā manāpā gahaṭṭhā ceva pabbajitā ca. idha no āvuso ko viseso ko adhippāyo\footnote{adhippāyaso, aṭṭhakathā} kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcāti.

5 evaṃ vādino bhikkhave aññatitthiyā paribbājakā evamassu vacanīyā: kimpanāvuso ekā niṭṭhā? udāhu puthu tiṭṭhā'ti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: ekā hāvuso niṭṭhā, na puthu niṭṭhā'ti.

6 sā panāvuso niṭṭhā sarāgassa? udāhu vītarāgassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: vītarāgassāvuso sā niṭṭhā, na sā niṭṭhā sarāgassāti. sā panāvuso niṭṭhā sadosassa? udāhu vītadosassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: vītadosassāvuso sā niṭṭhā, na sā niṭṭhā sadosassāti. bjt page 158 sā panāvuso niṭṭhā samohassa? udāhu vītamohassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: vītamohassāvuso sā niṭṭhā, na sā niṭṭhā samohassāti. sā panāvuso niṭṭhā sataṇhassa? udāhu vītataṇhassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: vītataṇhassāvuso sā niṭṭhā, na sā niṭṭhā sataṇhassāti. pts page 065 sā panāvuso niṭṭhā saupādānassa? udāhu anupādānassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: anupādānassāvuso sā niṭṭhā, na sā niṭṭhā saupādānassāti. sā panāvuso niṭṭhā viddasuno? udāhu aviddasuno'ti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: viddasuno āvuso sā niṭṭhā, na sā niṭṭhā aviddasuno'ti. sā panāvuso niṭṭhā anuruddhapaṭiviruddhassa? udāhu ananuruddha appaṭiviruddhassāti? sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: ananuruddhaappaṭiviruddhassāvuso sā niṭṭhā, na sā niṭṭhā anuruddhapaṭiviruddhassāti. sā panāvuso niṭṭhā papañcārāmassa papañcaratino? udāhu nippapañcārāmassa nippapañcaratino?'ti. sammā vyākaramānā bhikkhave aññatitthiyā paribbājakā evaṃ vyākareyyuṃ: nippapañcārāmassāvuso sā niṭṭhā nippapañcaratino papañcaratino. na sā niṭṭhā papañcārāmassa papañcaratino "ti.

7 dvemā bhikkhave diṭṭhiyo: bhavadiṭṭhi ca vibhavadiṭṭhi ca. ye hi ke ci bhikkhave samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. ye hi ke ci bhikkhave samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upallīgatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. ye hi ke ci bhikkhave samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhapaṭiviruddhā te papañcaratino te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi\footnote{'jarāmaraṇena sokaparideva dukkhadomanassupāyāsehi' (syā); 'jarāmaraṇena' (si)}. na parimuccanti dukkhasmāti vadāmi. bjt page 160

8 ye ca kho keci\footnote{ye ca keci samaṇā cā, (sī)} bhikkhave samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthagamañca\footnote{'atthaṅgamañca', (machasaṃ, syā)} assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. parimuccanti dukkhasmāti vadāmi. pts page 066 cattārimāni bhikkhave upādānāni. katamāni cattāri? kāmūpādānaṃ diṭṭhūpādānaṃ sīlabbatūpādānaṃ attavādūpādānaṃ. santi bhikkhave eke samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādānapariññaṃ paññāpenti. kāmūpādānassa pariññaṃ paññāpenti na diṭṭhūpādānassa pariññaṃ paññāpenti\footnote{'paññapenti' (machasaṃ)} . na sīlabbatūpādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ paññāpenti. taṃ kissa hetu? imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti. tasmā te bhonto samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādānapariññaṃ paññāpenti. kāmūpādānassa pariññaṃ paññāpenti na diṭṭhūpādānassa pariññaṃ paññāpenti. na sīlabbatūpādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ pariññāpenti.

10 santi bhikkhave eke samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādānapariññaṃ paññāpenti. kāmūpādānassa pariññaṃ paññāpenti. diṭṭhūpādānassa pariññaṃ paññāpenti. na sīlabbatupādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ paññāpenti. taṃ kissa hetu? imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti. tasmā te bhonto samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādāna\footnote{'sabbupādānassa', (syā)} pariññaṃ paññāpenti. kāmūpādānassa pariññaṃ paññāpenti. diṭṭhūpādānassa pariññaṃ paññāpenti. na sīlabbatupādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ paññāpenti.

11 santi bhikkhave eke samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādāna pariññaṃ paññāpenti. kāmūpādānassa pariññaṃ paññāpenti. diṭṭhūpādānassa pariññaṃ paññāpenti. sīlabbatupādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ paññāpenti. taṃ kissa hetu? imaṃ hi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti. tasmā te bhonto samaṇabrāhmaṇā sabbūpādānapariññāvādā paṭijānamānā te na sammā sabbūpādāna pariññaṃ paññāpenti. kāmupādānassa pariññaṃ paññāpenti diṭṭhūpādānassa pariññaṃ paññāpenti. sīlabbatupādānassa pariññaṃ paññāpenti. na attavādūpādānassa pariññaṃ paññāpenti. bjt page 162

12 evarūpe kho bhikkhave dhammavinaye yo satthari pasādo, so na sammaggato akkhāyati. yo dhamme pasādo, so na sammaggato akkhāyati. yā sīlesu paripūrakāritā, sā na sammaggatā akkhāyati. yā sahadhammikesu piyamanāpatā, sā na sammaggatā akkhāyati. taṃ kissa hetu: evaṃ hetaṃ bhikkhave hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. pts page 067

13 tathāgato ca kho bhikkhave arahaṃ sammāsambuddho sabbūpādānapariññāvādo paṭijānamāno sammā sabbūpādānapariññaṃ paññāpeti. kāmūpādānassa pariññaṃ paññāpeti. diṭṭhūpādānassa pariññaṃ paññāpeti. sīlabbatūpādānassa pariññaṃ paññāpeti. attavādūpādānassa pariññaṃ paññāpeti.

14 evarūpe kho bhikkhave dhammavinaye yo satthari pasādo, so sammaggato akkhāyati. yo dhamme pasādo, so sammaggato akkhāyati. yā sīlesu paripūrakāritā, sā sammaggatā akkhāyati. yā sahadhammikesu piyamanāpatā, sā sammaggatā akkhāyati. taṃ kissa hetu: evaṃ hetaṃ bhikkhave hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

15 ime ca bhikkhave cattāro upādānā kiṃnidānā? kiṃsamudayā? kiṃjātikā? kiṃpabhavā? ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. taṇhā cāyaṃ bhikkhave kiṃnidānā? kiṃsamudayā? kiṃjātikā? kiṃpabhavā? taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. vedanā cāyaṃ bhikkhave kiṃnidānā? kiṃsamudayā? kiṃjātikā? kiṃpabhavā? vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. phasso cāyaṃ bhikkhave kiṃ nidāno? kiṃsamudayo? kiṃjātiko? kiṃpabhavo? phasso saḷāyatananidāno saḷāyatanasamudayo. saḷāyatanajātiko saḷāyatanapabhavo. saḷāyatanañcidaṃ bhikkhave kiṃnidānaṃ? kiṃsamudayaṃ? kiṃjātikaṃ? kiṃpabhavaṃ? saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. nāmarūpañcidaṃ bhikkhave kiṃnidānaṃ? kiṃsamudayaṃ? kiṃjātikaṃ? kiṃpabhavaṃ? nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. viññāṇañcidaṃ bhikkhave kiṃnidānaṃ? kiṃsamudayaṃ? kiṃjātikaṃ? kiṃpabhavaṃ? viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. saṅkhārācime bhikkhave kiṃnidānā? kiṃsamudayā? kiṃjātikā? kiṃpabhavā? saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. bjt page 164

16 yato ca kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā. so avijjāvirāgā vijjuppādā neva kāmūpādānaṃ upādiyati. na diṭṭhūpādānaṃ upādiyati. na sīlabbatūpādānaṃ upādiyati. na attavādupādānaṃ upādiyati. anupādiyaṃ na paritassati. aparitassaṃ paccattaṃyeva parinibbāyati. khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātīti. pts page 068 idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.