1Then the Venerable Ānanda approached the Blessed One …. The Blessed One then said to him.

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"Ānanda, are all behavior and observances, (austere) lifestyles, and spiritual life fruitful when set up as the essence?" [n.506] Sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ. From the sequence, it is unclear whether upaṭṭhānasāra is one term parallel to the others or a distributive applying to each of the predecessors. Mp glosses as if the latter is the case, that is, as if it meant the setting up of the former three practices, taking them to be the core or essence of spiritual life: Upaṭṭhānena sāraṁ ‘idaṁ varaṁ idaṁ niṭṭhā’ ti evaṁ upaṭṭhitan ("Setting them up as the essence, having set them up (with the conviction) that they are excellent, the goal"). The same sequence of terms is at Ud 6:8, 71,29–32. Ud-a 351,9–17, allows both interpretations: either as a distributive or as one additional type of ascetic practice, perhaps the "carrying out" of certain ascetic practices. Collectively, the three (or four) terms represent the extreme of self-mortification; specific practices are described below at AN3.156 §2 where they are called "the blistering way of practice." The opposite extreme is the view that there is no harm in sensual pleasures, which corresponds to the sensualist practice described at AN3.156 §1. The Buddha’s "middle way," at AN3.156 §3, avoids the two extremes.

"Not exclusively so, Bhante..

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"Well then, Ānanda, distinguish (them)."

2"Bhante, suppose one cultivates behavior and observances, an (austere) lifestyle, and a spiritual life, setting them up as if they were the essence. If unwholesome qualities then increase and wholesome qualities decline, such behavior and observances, (austere) lifestyle, and spiritual life, set up as the essence, are fruitless. But if unwholesome qualities decline and wholesome qualities increase, then such behavior and observances, (austere) lifestyle, and spiritual life, set up as the essence, are fruitful."

This is what the Venerable Ānanda said. The Teacher agreed.

3Then the Venerable Ānanda, thinking, "The Teacher has agreed," paid homage to the Blessed One, circumambulated him keeping the right side toward him, and left.

Then, not long after the Venerable Ānanda had left, the Blessed One addressed the bhikkhus: "Bhikkhus, Ānanda is a trainee, but it is not easy to find one equal to him in wisdom."

1Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:.

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"sabbaṁ nu kho, ānanda, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ saphalan"ti.

"Na khvettha, bhante, ekaṁsenā"ti. .

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Tena hānanda, vibhajassū"ti.

2"Yañhissa, bhante, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṁ sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ aphalaṁ. Yañca khvāssa, bhante, sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasāraṁ saphalan"ti.

Idamavoca āyasmā ānando. Samanuñño satthā ahosi.

3Atha kho āyasmā ānando "samanuñño me satthā"ti, uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi: "sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā"ti.

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Aṭṭhamaṁ.