English
There, the Dhamma-follower is one of quick understanding, the faith-follower is one who needs guidance. There, the one of quick understanding is of two kinds – some with keen faculties, some with dull faculties. There, the one who needs guidance is also of two kinds – some with keen faculties, some with dull faculties. There, the one of quick understanding with dull faculties, and the one who needs guidance with keen faculties, these individuals have uneven faculties. There, these individuals with even faculties decline from quick understanding, (and become) one of developed understanding from needing guidance. These, having reached the middle stage, become one of developed understanding. These are the three individuals. 17. There, the fourth and fifth (types) are the one of quick understanding, the one of developed understanding, and the one who needs guidance. There, the individual of quick understanding, having acquired the faculties, stands on the ground of vision, and attains the fruit of stream-entry. He becomes a one-seeder, the first stream-enterer. There, the one of developed understanding the person to be led, having attained the faculties, standing on the ground of insight, attains the fruit of stream-entry, and is a family-to-family goer, the second stream-enterer. There, the person to be led, having attained the faculties, standing on the ground of insight, attains the fruit of stream-entry, and is one who goes to the highest seven times, this is the third stream-enterer. These three persons, due to the difference in their faculties, stand in the fruit of stream-entry. The quick-witted is a one-seeded, the one who understands after explanation is a family-to-family goer, the one to be led is one who goes to the highest seven times. This is the discourse on penetration. If, however, one strives further, one attains the ultimate goal, Nibbāna. There, the quick-witted person, who has keen faculties, these are two persons: having attained the fruit of non-returning, one who attains Nibbāna midway, and one who attains Nibbāna with effort. There, the person who understands after explanation, who has keen faculties, these are two persons: they attain the fruit of non-returning, one who attains Nibbāna without effort, and one who attains Nibbāna with effort. There, the one to be led, attaining the fruit of non-returning, is an upward-flowing one who goes to the Akaniṭṭha realm. The quick-witted and the one who understands after explanation, due to the difference in faculties, the quick-witted person with keen faculties is one who attains Nibbāna midway. The quick-witted person with dull faculties is an upward-flowing one who goes to the Akaniṭṭha realm. The quick-witted and the one who understands after explanation, due to the difference in faculties, the quick-witted person with keen faculties is one who attains Nibbāna with effort. The one with keen faculties is one who attains Nibbāna midway. The quick-witted person with dull faculties is one who attains Nibbāna with effort. The one who understands after explanation with keen faculties is one who attains Nibbāna without effort. The one who understands after explanation with dull faculties is one who attains Nibbāna with effort. The one to be led is one who attains Nibbāna with effort. The one who understands after explanation with keen faculties is one who attains Nibbāna without effort. The one who understands after explanation with dull faculties is one who attains Nibbāna with effort. The one to be led is an upward-flowing one who goes to the Akaniṭṭha realm. Thus, five non-returners, the sixth is a once-returner, and three stream-enterers, these are the nine trainees. There, the quick-witted person The sharp-facultied one, attaining arahantship, there are two persons: the liberated in both ways, and the liberated by wisdom. Among these, the one of quick understanding, the dull-facultied person, attaining arahantship, there are two persons: the one of fixed resolve, and the one whose penetration is complete. That sharp-facultied one, attaining arahantship, there are two persons: the one capable of intention, and the one capable of preservation. Among these, the one of developed understanding, the dull-facultied one, attaining arahantship, there are two persons: if he intends, he does not attain final Nibbāna; if he does not intend, he attains final Nibbāna. If he preserves, he does not attain final Nibbāna; if he does not preserve, he attains final Nibbāna. Among these, the one to be led, devoted to the practice of development, is prone to decline, or is fixed by karma, or is equal-headed. These nine arahants, this fourfold discourse, partaking of defilement, partaking of the non-learner. Among these persons, the Tathāgata's tenfold power operates. 18. What is the tenfold? Here, when the Wheel of Dhamma had not yet been set in motion by the Buddhas, the Blessed Ones, powerful devaputtas came with a request: "May the Fortunate One teach the Dhamma!" He, looking with his unsurpassed Buddha-eye, saw three groups of beings: those fixed in rightness, those fixed in wrongness, and those unfixed. Among these, for the group fixed in rightness, that they would fall into wrong mindfulness— this is not possible. That they would attain final Nibbāna without a teacher— this is not possible. That they would attain an absorption— this is possible. Among these, for the group fixed in wrongness, that they would practice noble absorption— this is not possible. That they would practice ignoble wrong practice— this is possible. Among these, for the unfixed group, that practicing rightly, they would go to the group fixed in rightness— this is possible. That practicing wrongly, they would go to the group fixed in rightness— this is not possible. That practicing rightly, they would go to the group fixed in rightness— this is possible. Practicing wrongly... It is possible that it will go to the fixed heap of wrongness. It is not possible that, while I am the Perfectly Enlightened One, seeing these three with the unsurpassed Buddha-eye, someone might accuse me with the Dhamma, saying, "These teachings are not fully understood." It is not possible that, while acknowledging you as one free from passion, someone might accuse you with the Dhamma of not having destroyed the defilements. It is not possible that, when the teaching of Dhamma for this unfixed heap is given, it is not seen by the doer as leading to the right destruction of suffering. It is not possible that, when thus advised, my disciple of the unfixed heap will not realize a special distinction later. 19. It is not possible that the sage, having tamed devas, nāgas, and yakkhas with various expressions of various kinds, by establishing them in the Dhamma, will go to another shore for some reason. Analysis of Dhamma. It is not possible that these seven times seven expressions cannot be fully understood from this expression. Analysis of Expression. It is not possible that the expression does not convey that meaning to disciples who are well-versed in it. Analysis of Meaning. Devas of great power approached and asked questions. It is not possible that the meaning is not explained to one afflicted physically or mentally, or to one with a crippled hand, or a lame foot, or one who is slow. Analysis of Ready Wit. It is not possible that what is for them, becomes non-existent there. It is not possible that what is existent for them, will be non-existent for them there. Thus, the ten unwholesome courses of action for the cessation of origination. It is not possible that Māra, or Indra, or Brahmā, or a Tathāgata, or a Universal Monarch will be a woman. It is possible that a man will be a king, a universal monarch, Sakka, the lord of devas. Thus, such power, such knowledge, This is called the knowledge of what is possible and impossible, the first power of the Tathāgata, that is to be explained. By three aggregates, by four fearlessnesses, by four analytical knowledges, of dependent origination, its arising, its ceasing, and its share. Wholesome arises in wholesome results, and that of men and women. This first power the Tathāgata thus knows. But for those whose aggregate is fixed in rightness, this is not a path leading everywhere, this is indeed a path leading to Nibbāna. There might be an aggregate fixed in wrongness, this too is not a path leading everywhere. Let this be a path leading to the origin of personality, this one, standing in various practices, goes to Nibbāna, goes to states of woe, goes to gods and humans. Whatever path one might undertake, one would go everywhere, this is the path leading everywhere. The knowledge here as it truly is, this is called the knowledge of the path leading everywhere, the second power of the Tathāgata. But this path leading everywhere is of diverse inclinations, some in sensual pleasures, some in difficult practices, some devoted to self-mortification, some expecting purity through transmigration, some through non-development. Of beings bound by this and that conduct, the knowledge as it truly is, of the world's diverse inclinations, truly knows. This is the third power of the Tathāgata. There, beings' inclinations are, they practice, develop, make much of. Of those whose karma-basis is such, whose inclinations are such. And that element carries on. But what is this element? The element of renunciation, the element of strength, some element of success, some element of wrongness, they are inclined to. They do not perceive anything further. They cling to that very state, saying of old age and death, "This alone is true, all else is vain." As the Blessed One spoke to Sakka, king of devas. The knowledge there as it truly is. This is called the fourth power of the Tathāgata. There, whatever element [ Whatever element they consider best, that they undertake with body and speech, and mentally. Undertaking is volition, action is physical, verbal undertaking,