1"Bhikkhus, there are things to be abandoned by body, not by speech. There are things to be abandoned by speech, not by body. There are things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. [n.1990] Ce and Ee read paññāya disvā disvā. Be does not repeat disvā, but Mp Be seems to support the reading of Ce and Ee with its gloss: sahavipassanāya maggapaññāya passitvā passitvā pahātabbā ("To be abandoned after having repeatedly seen with path wisdom together with insight wisdom").

2"And what, bhikkhus, are the things to be abandoned by body, not by speech? Here, a bhikkhu has committed a particular unwholesome deed with the body. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed with the body. It would really be good if you would abandon bodily misconduct and develop bodily good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons bodily misconduct and develops bodily good conduct. These are called things to be abandoned by body, not by speech.

3"And what are the things to be abandoned by speech, not by body? Here, a bhikkhu has committed a particular unwholesome deed by speech. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed by speech. It would really be good if you would abandon verbal misconduct and develop verbal good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons verbal misconduct and develops verbal good conduct. These are called things to be abandoned by speech, not by body.

4"And what are the things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom? Greed is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. Hatred … Delusion … Anger … Hostility … Denigration … Insolence … Miserliness is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

5"Evil envy, [n.1991] Pāpikā issā. It is hard to account for the adjective pāpikā, since there are no instances in the texts of a benign type of envy. bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil envy? Here, a householder or householder's son is prospering in wealth or grain, in silver or gold. A slave or dependent might think of him: ‘Oh, may this householder or householder's son not prosper in wealth or grain, in silver or gold!’ Or else an ascetic or brahmin gains robes, almsfood, lodging, and medicines and provisions for the sick. Another ascetic or brahmin might think of him: ‘Oh, may this venerable one not gain robes, almsfood, lodging, and medicines and provisions for the sick!’ This is called evil envy. Evil envy is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

6"Evil desire, bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil desire? Here, one without faith desires: ‘Let them know me as one endowed with faith.’ An immoral person desires: ‘Let them know me as virtuous.’ One with little learning desires: ‘Let them know me as learned.’ One who delights in company desires: ‘Let them know me as solitary.’ One who is lazy desires: ‘Let them know me as energetic.’ One who is muddle-minded desires: ‘Let them know me as mindful.’ One who is unconcentrated desires: ‘Let them know me as concentrated.’ One who is unwise desires: ‘Let them know me as wise.’ One whose taints are not destroyed desires: ‘Let them know me as one whose taints are destroyed.’ This is called evil desire. Evil desire is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

7"If, bhikkhus, greed overcomes that bhikkhu and continues on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and continues on, [n.1992] Abhibhuyya iriyati, glossed by Mp with vattati. he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and continues on. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and continues on.’

8"If, bhikkhus, greed does not overcome that bhikkhu and continue on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and continue on, he should be understood thus: ‘This venerable one understands in such a way that he would have no greed; thus greed does not overcome him and continue on. This venerable one understands in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire does not overcome him and continue on.’"

1"Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

2Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ kāyena. Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: ‘āyasmā kho akusalaṁ āpanno kiñci desaṁ kāyena. Sādhu vatāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

3Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ vācāya. Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: ‘āyasmā kho akusalaṁ āpanno kiñci desaṁ vācāya. Sādhu vatāyasmā vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

4Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso, bhikkhave … pe … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ.

5Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṁ hoti: ‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkārānaṁ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṁ hoti: ‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkārānan’ti. Ayaṁ vuccati, bhikkhave, pāpikā issā.

6Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṁ jāneyyun’ti icchati; dussīlo samāno ‘sīlavāti maṁ jāneyyun’ti icchati; appassuto samāno ‘bahussutoti maṁ jāneyyun’ti icchati; saṅgaṇikārāmo samāno ‘pavivittoti maṁ jāneyyun’ti icchati; kusīto samāno ‘āraddhavīriyoti maṁ jāneyyun’ti icchati; muṭṭhassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti icchati; asamāhito samāno ‘samāhitoti maṁ jāneyyun’ti icchati; duppañño samāno ‘paññavāti maṁ jāneyyun’ti icchati; akhīṇāsavo samāno ‘khīṇāsavoti maṁ jāneyyun’ti icchati. Ayaṁ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

7Tañce, bhikkhave, bhikkhuṁ lobho abhibhuyya iriyati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya iriyatī’ti.

8Tañce, bhikkhave, bhikkhuṁ lobho nābhibhuyya iriyati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya iriyatī’"ti.

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Tatiyaṁ.