“vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:  “Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’: 
‘Yo ubhonte viditvāna, 
‘The thoughtful one who has known both ends, 
majjhe mantā na lippati; 
and is not stuck in the middle: 
Taṁ brūmi mahāpurisoti, 
he is a great man, I declare, 
sodha sibbinimaccagā’”ti. 
he has escaped the seamstress here.’ 
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti? 
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” 
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: 
When this was said, one of the mendicants said to the senior mendicants: 
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; 
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, 
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. 
for craving weaves one to being reborn in one state of existence or another. 
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. 
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” 
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: 
When this was said, one of the mendicants said to the senior mendicants: 

“vuttamidaṁ, āvuso, pañcālacaṇḍena devaputtena:  “Reverend, this was said by the god Pañcālacaṇḍa: 
‘Sambādhe gataṁ okāsaṁ, 
‘The opening amid confinement 
Avidvā bhūrimedhaso; 
was discovered by the Buddha of vast intelligence, 
Yo jhānamabujjhi buddho, 
who woke up to absorption, 
Paṭilīnanisabho munī’ti. 
the sage, the solitary bull.’ 
Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā”ti? 
But what is confinement, and what is the opening amid confinement that the Buddha spoke of?” 
“Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā. 
“Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha. 
Katame pañca? 
What five? 
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, 
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. 
sotaviññeyyā saddā …pe… 
Sounds known by the ear … 
ghānaviññeyyā gandhā … 
Smells known by the nose … 

“vuttamidaṁ, bhante, bhagavatā kumāripañhesu:  “Sir, this was said by the Buddha in ‘The Maidens’ Questions’: 
‘Atthassa pattiṁ hadayassa santiṁ, 
‘I’ve reached the goal, peace of heart. 
Jetvāna senaṁ piyasātarūpaṁ; 
Having conquered the army of the likable and pleasant, 
Ekohaṁ jhāyaṁ sukhamanubodhiṁ, 
alone, practicing absorption, I awakened to bliss. 
Tasmā janena na karomi sakkhiṁ; 
That’s why I don’t get too close to people, 
Sakkhī na sampajjati kenaci me’ti. 
and no-one gets too close to me.’ 
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of the Buddha’s brief statement?” 
“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṁ. 
“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. 
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. 
The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. 
Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. 
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. 
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. 
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart. 

“Vuttamidaṁ, ayye, bhagavatā mahāpañhesu:  “Ma’am, this was said by the Buddha in ‘The Great Questions’: 
‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. 
‘One thing: question, summary recital, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, summary recital, and answer.’ 
Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of the Buddha’s brief statement?” 
“Na kho panetaṁ, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ, napi manobhāvanīyānaṁ bhikkhūnaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ; 
“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants. 
api ca yathā mettha khāyati 
But as to how it seems to me, 
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. 
listen and apply your mind well, I will speak.” 
“Evaṁ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṁ. 
“Yes, ma’am,” replied the lay followers. 
Kajaṅgalikā bhikkhunī etadavoca: 
The nun Kajaṅgalikā said this: 
“‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti kho panetaṁ vuttaṁ bhagavatā. 
“‘One thing: question, summary recital, and answer.’ That’s what the Buddha said, 
Kiñcetaṁ paṭicca vuttaṁ? 
but why did he say it? 
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. 
Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. 

“vuttamidaṁ, sāriputta, pārāyane ajitapañhe:  “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’: 
‘Ye ca saṅkhātadhammāse, 
‘There are those who have appraised the teaching, 
ye ca sekkhā puthū idha; 
and many kinds of trainees here. 
Tesaṁ me nipako iriyaṁ, 
Tell me about their behavior, good sir, 
puṭṭho pabrūhi mārisā’ti. 
when asked, for you are alert.’ 
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of this brief statement?” 
Evaṁ vutte, āyasmā sāriputto tuṇhī ahosi. 
When he said this, Sāriputta kept silent. 
Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe… 
For a second time … 
dutiyampi kho āyasmā sāriputto tuṇhī ahosi. 
 
Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: 
For a third time … 
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe: 
 
‘Ye ca saṅkhātadhammāse, 
 
ye ca sekkhā puthū idha; 
 
Tesaṁ me nipako iriyaṁ, 
 
puṭṭho pabrūhi mārisā’ti. 
 
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
 
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi. 
Sāriputta kept silent. 
“Bhūtamidanti, sāriputta, passasī”ti? 
“Sāriputta, do you see that this has come to be?” 
“Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. 
“Sir, one truly sees with right wisdom that this has come to be. 
Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. 
Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be. 
Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. 
One truly sees with right wisdom that it originated with that as fuel. 

“vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:  “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’: 
‘Okaṁ pahāya aniketasārī, 
‘After leaving shelter to migrate without abode, 
Gāme akubbaṁ muni santhavāni; 
a sage doesn’t get close to anyone in town. 
Kāmehi ritto apurakkharāno, 
Rid of sensual pleasures, expecting nothing, 
Kathaṁ na viggayha janena kayirā’ti. 
they wouldn’t get in arguments with people.’ 
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of the Buddha’s brief statement?” 
“Rūpadhātu kho, gahapati, viññāṇassa oko. 
“Householder, the form element is a shelter for consciousness. 
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. 
One whose consciousness is shackled by greed for the form element is called a migrant going from shelter to shelter. 
Vedanādhātu kho, gahapati, viññāṇassa oko. 
The feeling element is a shelter for consciousness. 
Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. 
One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. 
Saññādhātu kho, gahapati, viññāṇassa oko. 
The perception element is a shelter for consciousness. 

“vuttamidaṁ, bhante, bhagavatā sakkapañhe:  “Sir, this was said by the Buddha in ‘The Questions of Sakka’: 
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti. 
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’ 
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of the Buddha’s brief statement?” 
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. 
“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’. 
Vedanādhātuyā kho, gahapati … 
Consider any desire, greed, relishing, and craving for the feeling element … 
saññādhātuyā kho, gahapati … 
the perception element … 
saṅkhāradhātuyā kho, gahapati … 
the choices element … 
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. 
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’. 
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā sakkapañhe: 
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’: 
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti. 
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’” 
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
" 

“vuttamidaṁ, bhante, bhagavatā:  “Sir, this was said by the Buddha: 
‘dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan’ti. 
‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’ 
Kathaṁ nu kho, bhante, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti? 
How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?” 
“Idha, gahapati, bhikkhu cakkhunā rūpaṁ disvā ‘manāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ sukhavedaniyañca. 
“Householder, it’s when a mendicant sees a sight with the eye and understands it to be agreeable. 
Phassaṁ paṭicca uppajjati sukhā vedanā. 
There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. 
Cakkhunā kho paneva rūpaṁ disvā ‘amanāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ dukkhavedaniyañca. 
Then they see a sight and understand it to be disagreeable. 
Phassaṁ paṭicca uppajjati dukkhā vedanā. 
There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. 
Cakkhunā kho paneva rūpaṁ disvā ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ adukkhamasukhavedaniyañca. 
Then they see a sight and understand it to be a basis for equanimity. 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral. 
Puna caparaṁ, gahapati, bhikkhu sotena saddaṁ sutvā …pe… 
Furthermore, a mendicant hears a sound with the ear … 
ghānena gandhaṁ ghāyitvā …pe… 
smells an odor with the nose … 

“Vuttamidaṁ, gahapati:  “Householder, there is this saying: 
‘Nelaṅgo setapacchādo, 
‘With flawless wheel and white canopy, 
ekāro vattatī ratho; 
the one-spoke chariot rolls on. 
Anīghaṁ passa āyantaṁ, 
See it come, untroubled, 
chinnasotaṁ abandhanan’ti. 
with stream cut, unbound.’ 
Imassa nu kho, gahapati, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of this brief statement?” 
“Kiṁ nu kho etaṁ, bhante, bhagavatā bhāsitan”ti? 
“Sir, was this spoken by the Buddha?” 
“Evaṁ, gahapatī”ti. 
“Yes, householder.” 
“Tena hi, bhante, muhuttaṁ āgamehi yāvassa atthaṁ pekkhāmī”ti. 
“Well then, sir, please wait a while while I consider the meaning of this.” 
Atha kho citto gahapati muhuttaṁ tuṇhī hutvā āyasmantaṁ kāmabhuṁ etadavoca: 
Then after staying silent for a while, Citta said to Kāmabhū: 
“‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ. 
“Sir, ‘flawless wheel’ is a term for ethics.