Reference Translation by Bhikkhu Sujato (CC0).
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time Venerable Phagguna was sick, suffering, gravely ill.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno.
“Sir, Venerable Phagguna is sick.
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṁ upādāyā”ti.
Sir, please go to Venerable Phagguna out of sympathy.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna.
Addasā kho āyasmā phagguno bhagavantaṁ dūratova āgacchantaṁ.
Venerable Phagguna saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.
and stirred in his cot.
Atha kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:
The Buddha said to him,
“alaṁ, phagguna, mā tvaṁ mañcake samadhosi.
“It’s all right, Phagguna, don’t get up.
Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti.
There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane.
He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:
and said to Venerable Phagguna:
“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
“I hope you’re keeping well, Phagguna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti.
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
I’m not keeping well.
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā.
The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
I’m not keeping well.
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti.
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
I’m not keeping well.
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho.
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he rose from his seat and left.
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi.
Not long after the Buddha left, Venerable Phagguna passed away.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu.
At the time of his death, his faculties were bright and clear.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi.
“Sir, soon after the Buddha left, Venerable Phagguna died.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti.
At the time of his death, his faculties were bright and clear.”
“Kiṁ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.
“And why shouldn’t his faculties be bright and clear?
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.
The mendicant Phagguna’s mind was not freed from the five lower fetters.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.
But when he heard that teaching his mind was freed from them.
Chayime, ānanda, ānisaṁsā kālena dhammassavane kālena atthupaparikkhāya.
Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time.
Katame cha?
What six?
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.
At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
The Realized One proclaims a teaching to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
When they hear that teaching their mind is freed from the five lower fetters.
Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane.
This is the first benefit of listening to the teaching.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
The Realized One’s disciple teaches them Dhamma …
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
When they hear that teaching their mind is freed from the five lower fetters.
Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane.
This is the second benefit of listening to the teaching.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
As they do so their mind is freed from the five lower fetters.
Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya.
This is the third benefit of listening to the teaching.
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.
At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… brahmacariyaṁ pakāseti.
The Realized One teaches them Dhamma …
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.
When they hear that teaching their mind is freed with the supreme ending of attachments.
Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane.
This is the fourth benefit of listening to the teaching.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ …pe… parisuddhaṁ brahmacariyaṁ pakāseti.
The Realized One’s disciple teaches them Dhamma …
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.
When they hear that teaching their mind is freed with the supreme ending of attachments.
Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane.
This is the fifth benefit of listening to the teaching.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.
As they do so their mind is freed with the supreme ending of attachments.
Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya.
This is the sixth benefit of listening to the teaching.
Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti.
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”
Dutiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Now at that time Venerable Phagguna was sick, suffering, gravely ill.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Venerable Phagguna is sick.
Sir, please go to Venerable Phagguna out of sympathy.”
The Buddha consented with silence.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna.
Venerable Phagguna saw the Buddha coming off in the distance
and stirred in his cot.
The Buddha said to him,
“It’s all right, Phagguna, don’t get up.
There are some seats spread out by others, I will sit there.”
He sat on the seat spread out
and said to Venerable Phagguna:
“I hope you’re keeping well, Phagguna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
I’m not keeping well.
The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
I’m not keeping well.
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver.
I’m not keeping well.
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he rose from his seat and left.
Not long after the Buddha left, Venerable Phagguna passed away.
At the time of his death, his faculties were bright and clear.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, soon after the Buddha left, Venerable Phagguna died.
At the time of his death, his faculties were bright and clear.”
“And why shouldn’t his faculties be bright and clear?
The mendicant Phagguna’s mind was not freed from the five lower fetters.
But when he heard that teaching his mind was freed from them.
Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time.
What six?
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters.
At the time of death they get to see the Realized One.
The Realized One proclaims a teaching to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
When they hear that teaching their mind is freed from the five lower fetters.
This is the first benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
The Realized One’s disciple teaches them Dhamma …
When they hear that teaching their mind is freed from the five lower fetters.
This is the second benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
As they do so their mind is freed from the five lower fetters.
This is the third benefit of listening to the teaching.
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they get to see the Realized One.
The Realized One teaches them Dhamma …
When they hear that teaching their mind is freed with the supreme ending of attachments.
This is the fourth benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
The Realized One’s disciple teaches them Dhamma …
When they hear that teaching their mind is freed with the supreme ending of attachments.
This is the fifth benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
As they do so their mind is freed with the supreme ending of attachments.
This is the sixth benefit of listening to the teaching.
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno.
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṁ upādāyā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami.
Addasā kho āyasmā phagguno bhagavantaṁ dūratova āgacchantaṁ.
Disvāna mañcake samadhosi.
Atha kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:
“alaṁ, phagguna, mā tvaṁ mañcake samadhosi.
Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti.
Nisīdi bhagavā paññatte āsane.
Nisajja kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:
“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho.
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti.
“Kiṁ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.
Chayime, ānanda, ānisaṁsā kālena dhammassavane kālena atthupaparikkhāya.
Katame cha?
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.
Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya.
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… brahmacariyaṁ pakāseti.
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.
Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ …pe… parisuddhaṁ brahmacariyaṁ pakāseti.
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.
Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.
Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya.
Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti.
Dutiyaṁ.