English
to be practiced and not to be practiced. Verbal conduct, king of devas, I declare to be of two kinds: to be practiced and not to be practiced. Mental conduct, king of devas, I declare to be of two kinds... ...Seeking, king of devas, I declare to be of two kinds: to be practiced and not to be practiced." "Bodily conduct, king of devas, I declare to be of two kinds: to be practiced and not to be practiced" - this was indeed said. What was it said in reference to? Whatever bodily conduct, when practiced, unskillful states increase, and skillful states decrease, such bodily conduct should not be practiced. But if one knows of bodily conduct: "when I practice this bodily conduct, unskillful states decrease, and skillful states increase," such bodily conduct should be practiced. "Bodily conduct, king of devas, I declare to be of two kinds: to be practiced and not to be practiced" - what was said, was said in reference to this. "Verbal conduct..." (etc.) "Seeking, king of devas, I declare to be of two kinds: to be practiced and not to be practiced" - this was indeed said. What was it said in reference to? Whatever seeking, when practiced, unskillful states increase, and skillful states decrease, such seeking should not be practiced. But if one knows of seeking: "when I practice this seeking, unskillful states decrease, and skillful states increase," such seeking should be practiced. those things grow, such a search should be pursued. “I declare, O King of Devas, that search to be of two kinds: to be pursued and not to be pursued,” that which was said, it was said with reference to this. Therein, what he said “to be pursued,” this is permitted. What he said “not to be pursued,” this is prohibited. This is both permitted and prohibited. 170. Therein, what is praise? “Of paths, the Eightfold is the best, of truths, the four noble ones; Dispassion is the best of states, and of two-footed beings, the Seer.” This is praise. “These three, monks, are the foremost. Which three? As far as, monks, beings are concerned, whether footless or two-footed or four-footed or many-footed, whether with form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared to be the foremost of them, the best, the most excellent, that is, the Arahant, the Perfectly Self-Enlightened One. As far as, monks, states are concerned, whether conditioned or unconditioned, dispassion is declared to be the foremost of those states, the best, the most excellent, that is, the subduing of intoxication… (and so on) … cessation, Nibbāna. As far as, monks, designations of Sanghas are concerned, designations of groups, designations of great assemblies, the Sangha of the Tathāgata’s disciples is declared to be the foremost of them, the best, the most excellent, that is, the four pairs of men, the eight individual persons… (and so on) … the field of merit for the world. “The Teacher, supreme in all the world, and the Dhamma, well-expounded; And the Sangha of the lion of men, these three are renowned. “The Sangha, a collection of lotus-like ascetics, and the excellent Dhamma, honored by the wise; And the Seer, tamer of excellent men, these three are supreme in the world. “The Teacher, incomparable, and the Dhamma, all without torment; And the noble, excellent Sangha, these three are indeed renowned. “The Victor, true-named, secure, overcoming all, The True Dhamma, there is no other superior to it; The Noble Sangha is always honored by the wise, these three are supreme in the world. “The one-way path, seeing the end of birth, knows the path, compassionate for welfare. By this path they crossed over before, and those who will cross, and those who cross the flood. Such a one, supreme among gods and humans, beings pay homage, seeking purity.” This is the praise. Here, the mundane discourse should be indicated by two discourses: that pertaining to defilement and that pertaining to latent tendencies. The supramundane discourse should be indicated by three discourses: that pertaining to vision, that pertaining to development, and that pertaining to the perfected one. Both mundane and supramundane. In whichever discourse, whatever word appears, whether pertaining to defilement or pertaining to latent tendencies, by that it should be indicated as mundane. Or whatever word appears pertaining to vision, or pertaining to development, or pertaining to the perfected one, by that it should be indicated as supramundane. The discourse pertaining to latent tendencies is for the destruction of the discourse pertaining to defilement. The discourse pertaining to vision is for the destruction of the discourse pertaining to latent tendencies. The discourse pertaining to development is for the relinquishment of the discourse pertaining to vision. The discourse pertaining to the perfected one is for the relinquishment of the discourse pertaining to development. The discourse pertaining to the perfected one is for a pleasant abiding in this very life. The supramundane discourse, based on seven (stages), should be indicated by twenty-six individuals. They should be sought out by three discourses: that pertaining to vision, that pertaining to development, and that pertaining to the perfected one. Here, the discourse pertaining to vision should be indicated by five individuals: the one-seeder, the family-to-family, the seven-times-at-most, the faith-follower, and the Dhamma-follower. The discourse pertaining to vision should be indicated by these five individuals. The discourse pertaining to development should be indicated by twelve individuals: those practicing for the realization of the once-returner fruit, the once-returner, the non-returner... by one practicing for the realization of the fruit, by a non-returner, by one who attains Nibbāna in the interim, by one who attains Nibbāna upon reaching, by one who attains Nibbāna without exertion, by one who attains Nibbāna with exertion, by one who goes upstream to the Akaniṭṭha realm, by one liberated by faith, by one attained to right view, and by a body-witness; the discourse pertaining to development should be expounded by these twelve individuals. The discourse pertaining to the Asekha should be expounded by nine individuals: by one liberated by faith, by one liberated by wisdom, by one liberated by emptiness, by one liberated by the signless, by one liberated by the desireless, by one liberated in both ways, by one with equal head, and by Paccekabuddhas and Sammāsambuddhas; the discourse pertaining to the Asekha should be expounded by these nine individuals. Thus, the supramundane discourse, with seven bases, should be expounded by these twenty-six individuals. The mundane discourse, with seven bases, should be expounded by nineteen individuals. They are designated by their temperaments and should be sought out: some with a lustful temperament, some with a hateful temperament, some with a deluded temperament, some with a lustful and hateful temperament, some with a lustful and deluded temperament, some with a hateful and deluded temperament, some with a lustful, hateful, and deluded temperament, one with a lustful temperament, prominent through lust, one with a hateful temperament, prominent through lust, one with a deluded temperament, prominent through lust, one with a lustful, hateful, and deluded temperament, prominent through lust, one with a hateful temperament, prominent through hatred, one with a deluded temperament, prominent through hatred, one with a lustful temperament, prominent through hatred, one with a lustful, hateful, and deluded temperament, prominent through hatred, one with a deluded temperament, prominent through delusion, one with a lustful temperament, prominent through delusion, one with a hateful temperament, prominent through delusion, and one with a lustful, hateful, and deluded temperament, prominent through delusion; the mundane discourse, with seven bases, should be expounded by these nineteen individuals. The discourse pertaining to latent tendencies should be expounded by those endowed with virtue; these virtuous ones are five individuals: natural virtue, undertaken virtue, clarity of mind, tranquility, and insight. The non-participatory discourse should be designated by these five individuals. The supramundane discourse, based on Dhamma, should be designated by three discourses: by the discourse pertaining to vision, by the discourse pertaining to development, and by the discourse pertaining to the one beyond training. Both mundane and supramundane, both based on beings and based on Dhamma, should be designated by both. Knowledge should be designated by wisdom, by the faculty of wisdom, by the power of wisdom, by the training in higher wisdom, by the enlightenment factor of investigation of states, by right view, by discernment, by thorough discernment, by knowledge of states, by knowledge of inference, by knowledge of destruction, by knowledge of non-arising, by the faculty of knowing what is not yet known, by the faculty of knowing, by the faculty of the one who knows, by the eye, by true knowledge, by understanding, by insight, by intelligence. And whatever else is obtained, by that, by that designation of wisdom, it should be designated. The knowable, by past, future, and present, by internal and external, by inferior and superior, by far and near, by conditioned and unconditioned, by wholesome, unwholesome, and indeterminate, or in brief, by the six objects, should be designated. Both knowledge and the knowable should be designated by both. Wisdom, being an object, is knowable. Whatever is an object, whether internal or external, all that should be designated by the conditioned and the unconditioned. Vision, development, one's own speech, another's speech, answerable, unanswerable, action, result— thus everywhere both, as designated in the discourse, having thus considered, should be designated as obtainable.