Reference Translation by Bhikkhu Sujato (CC0).
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
“Mendicants, if a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’
evañhi vo, bhikkhave, sikkhitabbaṁ.
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?
And how is a mendicant skilled in encompassing their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṁ vata me’ti.
‘How fortunate that I’m clean!’
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
In the same way, checking is very helpful for a mendicant’s skillful qualities.
‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.
‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
Suppose that, upon checking, a mendicant knows this:
‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.
‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
But suppose that, upon checking, a mendicant knows this:
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo.
‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.
After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
But suppose that, upon checking, a mendicant knows this:
‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.
‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.
In the same way, in order to get those skillful qualities, that mendicant should apply extraordinary enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
But suppose that, upon checking, a mendicant knows this:
‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.
‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.
Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of robes:
sevitabbampi asevitabbampi.
those you should wear, and those you shouldn’t wear.
Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of almsfood:
sevitabbampi asevitabbampi.
that which you should eat, and that which you shouldn’t eat.
Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of lodging:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of village or town:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of country:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of individual:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,
those you should wear, and those you shouldn’t wear.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā cīvaraṁ:
Well, should you know of a robe:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ.
‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe.
Tattha yaṁ jaññā cīvaraṁ:
Whereas, should you know of a robe:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ.
‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe.
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,
those you should wear, and those you shouldn’t wear.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,
that which you should eat, and that which you shouldn’t eat.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā piṇḍapātaṁ:
Well, should you know of almsfood:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.
‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood.
Tattha yaṁ jaññā piṇḍapātaṁ:
Whereas, should you know of almsfood:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.
‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood.
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,
that which you should eat, and that which you shouldn’t eat.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā senāsanaṁ:
Well, should you know of a lodging:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ.
‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging.
Tattha yaṁ jaññā senāsanaṁ:
Whereas, should you know of a lodging:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ.
‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging.
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of village or town:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā gāmanigamaṁ:
Well, should you know of a village or town:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.
‘When I frequent this village or town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town.
Tattha yaṁ jaññā gāmanigamaṁ:
Whereas, should you know of a village or town:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.
‘When I frequent this village or town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town.
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of village or town:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā janapadapadesaṁ:
Well, should you know of a country:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.
‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country.
Tattha yaṁ jaññā janapadapadesaṁ:
Whereas, should you know of a country:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.
‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country.
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two two kinds of individual:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
Tattha yaṁ jaññā puggalaṁ:
Well, should you know of an individual:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo.
‘When I frequent this individual, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of individual.
Tattha yaṁ jaññā puggalaṁ:
Whereas, should you know of an individual:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo.
‘When I frequent this individual, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of individual.
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of individual:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”
Catutthaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, if a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’
And how is a mendicant skilled in encompassing their own mind?
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘How fortunate that I’m clean!’
In the same way, checking is very helpful for a mendicant’s skillful qualities.
‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’
Suppose that, upon checking, a mendicant knows this:
‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment.
After some time they have both serenity and discernment.
But suppose that, upon checking, a mendicant knows this:
‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity.
After some time they have both serenity and discernment.
But suppose that, upon checking, a mendicant knows this:
‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
In the same way, in order to get those skillful qualities, that mendicant should apply extraordinary enthusiasm …
After some time they have both serenity and discernment.
But suppose that, upon checking, a mendicant knows this:
‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.
I say that there are two kinds of robes:
those you should wear, and those you shouldn’t wear.
I say that there are two kinds of almsfood:
that which you should eat, and that which you shouldn’t eat.
I say that there are two kinds of lodging:
those you should frequent, and those you shouldn’t frequent.
I say that there are two kinds of village or town:
those you should frequent, and those you shouldn’t frequent.
I say that there are two kinds of country:
those you should frequent, and those you shouldn’t frequent.
I say that there are two kinds of individual:
those you should frequent, and those you shouldn’t frequent.
‘I say that there are two kinds of robes:
those you should wear, and those you shouldn’t wear.’
That’s what I said, but why did I say it?
Well, should you know of a robe:
‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe.
Whereas, should you know of a robe:
‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe.
‘I say that there are two kinds of robes:
those you should wear, and those you shouldn’t wear.’
That’s what I said, and this is why I said it.
‘I say that there are two kinds of almsfood:
that which you should eat, and that which you shouldn’t eat.’
That’s what I said, but why did I say it?
Well, should you know of almsfood:
‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood.
Whereas, should you know of almsfood:
‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood.
‘I say that there are two kinds of almsfood:
that which you should eat, and that which you shouldn’t eat.’
That’s what I said, and this is why I said it.
‘I say that there are two kinds of lodging:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, but why did I say it?
Well, should you know of a lodging:
‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging.
Whereas, should you know of a lodging:
‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging.
‘I say that there are two kinds of lodging:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, and this is why I said it.
‘I say that there are two kinds of village or town:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, but why did I say it?
Well, should you know of a village or town:
‘When I frequent this village or town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town.
Whereas, should you know of a village or town:
‘When I frequent this village or town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town.
‘I say that there are two kinds of village or town:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, and this is why I said it.
‘I say that there are two kinds of country:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, but why did I say it?
Well, should you know of a country:
‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country.
Whereas, should you know of a country:
‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country.
‘I say that there are two kinds of country:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, and this is why I said it.
‘I say that there are two two kinds of individual:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, but why did I say it?
Well, should you know of an individual:
‘When I frequent this individual, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of individual.
Whereas, should you know of an individual:
‘When I frequent this individual, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of individual.
‘I say that there are two kinds of individual:
those you should frequent, and those you shouldn’t frequent.’
That’s what I said, and this is why I said it.”
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
evañhi vo, bhikkhave, sikkhitabbaṁ.
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:
‘lābhā vata me, parisuddhaṁ vata me’ti.
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti:
‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.
Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampi.
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā cīvaraṁ:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ.
Tattha yaṁ jaññā cīvaraṁ:
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ.
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā piṇḍapātaṁ:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.
Tattha yaṁ jaññā piṇḍapātaṁ:
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā senāsanaṁ:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ.
Tattha yaṁ jaññā senāsanaṁ:
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ.
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā gāmanigamaṁ:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.
Tattha yaṁ jaññā gāmanigamaṁ:
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā janapadapadesaṁ:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.
Tattha yaṁ jaññā janapadapadesaṁ:
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tattha yaṁ jaññā puggalaṁ:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo.
Tattha yaṁ jaññā puggalaṁ:
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo.
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—
sevitabbampi asevitabbampī’ti,
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Catutthaṁ.