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but not exclusively; even a stream-enterer indulges in sensual pleasures. And performs evil deeds that are part of it. Although a trainee might also do evil as stated in the discourse, he is not a downstream-goer; this is to be explained by division. One who does not indulge in sensual pleasures and does not perform evil deeds is an upstream-goer, but not exclusively; all outsiders are dispassionate towards sensual pleasures and do not indulge in sensual pleasures. By that, one who performs evil deeds is a downstream-goer, an upstream-goer; this is the division. Among these, what is the transformation method? The opposite is indicated. "Vevacana" means, regarding sensual pleasures, both objective sensual pleasures and defilement sensual pleasures, and the possessions of forms, sounds, smells, tastes, touches, sons, wives, slaves, workers, and servants. "Paññatti" means all ordinary people are designated as one. The downstream-goer is designated by the designation of the arising of defilements. But those who are trainees, they are designated by the designation of Nibbāna. But those who are non-returners, they are designated by the designation of immovability; this is the designation. "Otaraṇa" means one who is a downstream-goer, that is suffering. Those phenomena of his, they are the origin of suffering. Whatever is form, this is the aggregate of form. Thus the five aggregates, dependent origination, those defilements are included in the aggregate of formations, designated in the mind-object base, mind-object element, and faculties. "Sodhana" means by whatever beginning this discourse was taught, that beginning is all purified. "Adhiṭṭhāna" means by the upstream-goer, all stream-enterers are indicated as one. Those who go against the stream of latent defilement of lust are trainees; the path and the trainee person are established. The dispassionate one is designated as one. "Pāraṅgata" means all Arahants, all Paccekabuddhas, and Sammāsambuddhas are designated as one. being. "Accessories" means the cause of evil friends who follow the stream, the arising of sensual desire. For those going against the stream, there are two causes, two conditions, until the arising of right view. The path attained by them is the cause, effort is the condition, and the bodily and mental portion. "Imposition" means this Sutta is an analysis; there is no ground for imposition. 114. The five benefits of doctrines that follow the stream, until they are well-penetrated by view, this Sutta should be elaborated. One who practices, strives, and makes effort, whether sick, at the time of death, or having become a deity, attains Paccekabodhi. "Follow the stream" means it is done by listening to the True Dhamma. And their mind is not thirsty for higher wisdom and insight into Dhamma, nor is it unpenetrated. This Sutta is taught for five types of individuals: the faith-follower with dull faculties, and with sharp faculties; the Dhamma-follower with sharp faculties, and with dull faculties. But the person of deluded conduct cannot practice, strive, or make effort. The liberation as it truly is, as it is concentrated, shows its fruit in that moment, that instant, that short time. It is good that it declines; another is tormented by it, but it does not result in happiness. And in this very life, it is felt in successive existences. Among them, the person who is a Dhamma-follower, if the doctrines follow the stream for them, they attain it by practicing. The Dhamma-follower with dull faculties attains it when sick. The faith-follower with sharp faculties attains it at the time of death. The dull-facultied one attains it having become a deity. When one does not attain it having become a deity, they do not attain Paccekabodhi with that same Dhamma-passion, with that same Dhamma-delight. One who practices, strives, and makes effort in those that follow the stream, recognizes the distinction from what was previously attained; recognizing, they attain. But if there is attention for the sick person, practicing there, they attain. But if they are agitated at the time of death, practicing there, they attain. he attains. But if there is no agitation anywhere, then for that divine being, happy, the feet of the Dhamma-being thus lament. He thus knows: "This is that Dhamma-Vinaya where we formerly, as humans, practiced the holy life." Then, as a divine being, he attains. Or, he is absorbed in the five divine sense pleasures, dwelling in heedlessness; he, by that root of skill, attains individual enlightenment. That which is well-practiced by the voice of another's proclamation, this is wisdom born of hearing. But those dhammas that are contemplated by mind, this is wisdom born of thought. That which is well-penetrated by view, this is wisdom born of development. He whose dhammas are followed by hearing, practiced by voice, and who is fully liberated in this very life, this is an Arahant person. He who is reborn, attains as a divine being, and is fully liberated there, this is an Anāgāmī. He who, by that root of skill, attains individual enlightenment, this is a person endowed with past preparations. Dhammas followed by hearing is the first liberation-sphere. Practiced by voice is the second and third liberation-sphere. Contemplated by mind is the fourth liberation-sphere. Well-penetrated by view is the fifth liberation-sphere. By liberation followed by hearing, the speech that is well-penetrated by voice, having heard the gradual Dhamma by ear, completes the aggregate of morality. Contemplated by mind, completes the aggregate of concentration. Well-penetrated by view, completes the aggregate of wisdom. "Dhammas followed by hearing are learned" should be elaborated. This is the first basis of faith. "Contemplated by mind" means dwelling much in seclusion, should be elaborated. This is the second basis of faith. "Well-penetrated by view" means knowing "there is no further state of being" by the undefiled liberation of mind. This is the third basis of faith. "Dhammas followed by hearing" the Teacher shows for the trainee. "Contemplated by mind" the Teacher shows Arahantship. "Well-penetrated by view" Thus the Teacher reveals the Tathāgata, the Arahant, the Fully Self-Awakened One. "Doctrines heard" shows the escape from sensual pleasures. "Contemplated by mind" shows the escape from the form realm. "Penetrated by insight" shows the escape from the three realms. This is the meaning of the discourse. 115. Therein, what is the mode of teaching? In this discourse, three quests are taught: by doctrines heard and verbally familiarized, the path to tranquility for the quest for sensual pleasures. By those penetrated by insight, the path to tranquility for the quest for the holy life. "Investigation": as one attends to the discourse, investigating, one obtains wisdom born of hearing. And as one attends to it, according to the doctrines heard, then one obtains wisdom born of thought. As one attends to the doctrine directly experienced, then one obtains wisdom born of development. This is investigation. By hearing, one obtains wisdom born of hearing. By thought, wisdom born of thought; by development, wisdom born of development one obtains. There is this reasoning. "Proximate cause": "Doctrines heard" is the proximate cause for hearing the Dhamma. "Verbally familiarized" is the proximate cause for practice. "Contemplated by mind" is the proximate cause for insight into the Dhamma in accordance with the Dhamma. "Contemplated by insight" is contemplated by wisdom and contemplated by insight. "Fourfold arrangement": In this discourse, what is the Blessed One's intention? Those who are endowed with these two kinds of wisdom, by them.... "He is extinguished": he advises the path and its fruit and the Nibbāna element without remainder; by giving, he advises the abandonment of gross defilements. By morality, (abandonment of) middle (defilements); by wisdom, he advises (abandonment of) subtle defilements. "He is extinguished by the destruction of lust, hatred, and delusion" and the ground is made. To one who gives, merit increases; From restraint, enmity does not accumulate; And the skillful one abandons evil – thus the path is spoken of; "He is extinguished by the destruction of lust, hatred, and delusion" – he speaks of the path and its fruit. "To one who gives, merit increases; from restraint" – by these three phrases, the worldly root of wholesome action is spoken of. "He is extinguished by the destruction of lust, hatred, and delusion" – the supramundane root of wholesome action is spoken of. To one who gives, merit grows; By restraint, enmity does not accumulate— This is declared as the realm of ordinary people. And the skillful one abandons evil— This is declared as the realm of trainees. With the destruction of lust, hatred, and delusion, he is unbound— This is called the realm of Arahants. To one who gives, merit grows; By restraint, enmity does not accumulate— This is declared as the path-leading practice. And the skillful one abandons evil— This is the liberation of trainees. With the destruction of lust, hatred, and delusion, he is unbound— This is the liberation of Arahants. To one who gives, merit grows; By restraint, enmity does not accumulate— This speaks of the discourse on giving, the discourse on morality, the discourse on the path, the teaching of worldly phenomena. And the skillful one abandons evil— This is the contemplation of danger in the world. With the destruction of lust, hatred, and delusion, he is unbound— This is also penetrated by the supreme Dhamma teaching. To one who gives, merit grows— By giving fearlessness to beings, by abstaining from the destruction of life, one gives fearlessness to beings. Thus, all training rules should be observed. By restraint, enmity does not accumulate— Establishing oneself in morality, one restrains the mind; from that restraint, it reaches perfection.