1Thus have I heard. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha's Park.

Now on that occasion a new assembly hall had recently been built for the Sakyans of Kapilavatthu and it had not yet been inhabited by any recluse or brahmin or human being at all. Then the Sakyans of Kapilavatthu went to the Blessed One. After paying homage to him, they sat down at one side and said to him:

"Venerable sir, a new assembly hall has recently been built here for the Sakyans of Kapilavatthu and it has not yet been inhabited by any recluse or brahmin or human being at all. Venerable sir, let the Blessed One be the first to use it. When the Blessed One has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to their welfare and happiness for a long time."[n.557] It was believed to be a source of merit for those who construct a new dwelling to invite an eminent religious personage to dwell in it even for a single night before they inhabit it themselves. This belief still continues in Buddhist lands today, and people who have built a new house for themselves will often invite bhikkhus to hold an all-night recitation of paritta (protective) suttas in their new home before they move in.

The Blessed One consented in silence. Then, when they saw that he had consented, they got up from their seats, and after paying homage to him, keeping him on their right, they went to the assembly hall. They covered it completely with coverings and prepared seats, and they put out a large water jug and hung up an oil-lamp. Then they went to the Blessed One, and after paying homage to him, they stood at one side and said:

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"Venerable sir, the assembly hall has been covered completely with coverings and seats have been prepared, a large water jug has been put out and an oil-lamp hung up. Let the Blessed One come at his own convenience."

Then the Blessed One dressed, and taking his bowl and outer robe, he went with the Saṅgha of bhikkhus to the assembly hall. When he arrived, he washed his feet and then entered the hall and sat down by the central pillar facing the east. And the bhikkhus washed their feet and then entered the hall and sat down by the western wall facing the east, with the Blessed One before them. And the Sakyans of Kapilavatthu washed their feet and entered the hall and sat down by the eastern wall facing the west, with the Blessed One before them.

Then, when the Blessed One had instructed, urged, roused, and gladdened the Sakyans of Kapilavatthu with talk on the Dhamma for much of the night, he said to the venerable Ānanda:

"Ānanda, speak to the Sakyans of Kapilavatthu about the disciple in higher training who has entered upon the way.[n.558] Sekho pāṭipado. The sekha is the disciple in higher training, who possesses supramundane right view leading irreversibly to emancipation. For example, see the note at MN9.2 My back is uncomfortable. I will rest it."

"Yes, venerable sir," the venerable Ānanda replied.

Then the Blessed One prepared his patchwork cloak folded in four and lay down on his right side in the lion's pose, with one foot overlapping the other, mindful and fully aware, after noting in his mind the time for rising.

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2Then the venerable Ānanda addressed Mahānāma the Sakyan thus:

"Mahānāma, here a noble disciple is possessed of virtue, guards the doors of his sense faculties, is moderate in eating, and devoted to wakefulness; he possesses seven good qualities; and he is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

3"And how is a noble disciple possessed of virtue? Here a noble disciple is virtuous, he dwells restrained with the restraint of the Pāṭimokkha, he is perfect in conduct and resort, and seeing fear in the slightest fault, he trains by undertaking the training precepts. This is how a noble disciple is possessed of virtue.

4"And how does a noble disciple guard the doors of his sense faculties? On seeing a form with the eye, a noble disciple does not grasp at its signs and features. Since, if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … on cognizing a mind-object with the mind, a noble disciple does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. That is how a noble disciple guards the doors of his sense faculties.

5"And how is a noble disciple moderate in eating? Here, reflecting wisely, a noble disciple takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’ That is how a noble disciple is moderate in eating.

6"And how is a noble disciple devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a noble disciple purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on the right side in the lion's pose with one foot overlapping the other, mindful and fully aware, after noting in his mind the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. That is how a noble disciple is devoted to wakefulness.

7"And how does a noble disciple possess seven good qualities? Here a noble disciple has faith; he places his faith in the Tathāgata's enlightenment thus: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’

"He has shame; he is ashamed of misconduct in body, speech, and mind, ashamed of engaging in evil unwholesome deeds.

"He has fear of wrongdoing; he is afraid of misconduct in body, speech, and mind, afraid of engaging in evil unwholesome deeds.[n.559] On the distinction between shame (hiri) and fear of wrongdoing (ottappa), see n.416.

"He has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and affirm a holy life that is utterly perfect and pure — such teachings as these he has learned much of, remembered, recited verbally, investigated with the mind and penetrated well by view.

"He is energetic in abandoning unwholesome states and in undertaking wholesome states; he is steadfast, firm in striving, not remiss in developing wholesome states.

"He has mindfulness; he possesses the highest mindfulness and skill; he recalls and recollects what was done long ago and spoken long ago.[n.560] Here the text explains sati, mindfulness, by reference to its original meaning of memory. The relationship between the two senses of sati — memory and attentiveness — may be formulated thus: keen attentiveness to the present forms the basis for an accurate memory of the past. MA takes the mention of sati here to imply all seven factors of enlightenment, among which it is the first.

"He is wise; he possesses wisdom regarding rise and disappearance that is noble and penetrative and leads to the complete destruction of suffering.[n.561] MA: This is the wisdom of insight and of the path, capable of penetrating the rise and fall of the five aggregates. Path wisdom is called "penetrative" (nibbedhikā) because it pierces through and eradicates the mass of greed, hate, and delusion; insight wisdom is called penetrative because it pierces through them temporarily and because it leads to penetration by the path. That is how a noble disciple possesses seven good qualities.

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8"And how is a noble disciple one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters upon and abides in the first jhāna … With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna … With the fading away as well of rapture … he enters upon and abides in the third jhāna … With the abandoning of pleasure and pain … he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. That is how a noble disciple is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

9"When a noble disciple has thus become one who is possessed of virtue, who guards the doors of his sense faculties, who is moderate in eating, who is devoted to wakefulness, who possesses seven good qualities, who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now, he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.

"Suppose there were a hen with eight or ten or twelve eggs, which she had covered, incubated, and nurtured properly.[n.562] As at MN 16.24. Even though she did not wish: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch out safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and hatching out safely. So too, when a noble disciple has thus become one who is possessed of virtue … he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.

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10"Based upon that same supreme mindfulness whose purity is due to equanimity,[n.563] This refers to the fourth jhāna, which is the foundation for the three knowledges to follow. this noble disciple recollects his manifold past lives … Thus with their aspects and particulars he recollects his manifold past lives. This is his first breaking out like that of the hen's chicks from their shells.

11"Based upon that same supreme mindfulness whose purity is due to equanimity, with the divine eye, which is purified and surpasses the human, this noble disciple sees beings passing away and reappearing … he understands how beings pass on according to their actions. This is his second breaking out like that of the hen's chicks from their shells.

12"Based upon that same supreme mindfulness whose purity is due to equanimity, by realising for himself with direct knowledge, this noble disciple here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. This is his third breaking out like that of the hen's chicks from their shells.[n.564] At this point he ceases to be a sekhā and becomes an arahant.

13"When a noble disciple is possessed of virtue, that pertains to his conduct. When he guards the doors of his sense faculties, that pertains to his conduct. When he is moderate in eating, that pertains to his conduct. When he is devoted to wakefulness, that pertains to his conduct. When he possesses seven good qualities, that pertains to his conduct. When he is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now, that pertains to his conduct.[n.565] These constitute the traditional list of fifteen factors making up conduct (caraṇa), which are often conjoined with the three following types of knowledge in the complete course of training. The two together enter into the common epithet of the Buddha and the arahants, vijjācaraṇasampanna, "perfect in true knowledge and conduct." See Vsm VII, 30–31.

14"When he recollects his manifold past lives … with their aspects and particulars, that pertains to his true knowledge. When, with the divine eye … he sees beings passing away and reappearing and understands how beings pass on according to their actions, that pertains to his true knowledge. When, by realising for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, that pertains to his true knowledge.

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15"This noble disciple is thus said to be perfect in true knowledge, perfect in conduct, perfect in true knowledge and conduct.

16And this stanza was uttered by the Brahmā Sanankumāra:

18"Now that stanza was well sung by the Brahmā Sanankumāra, not ill sung; it was well spoken, not ill spoken; it has a meaning, and is not meaningless; and it was approved by the Blessed One."[n.566] The verse was approved by the Buddha at DN 3.1.28/i.99. The Brahmā Sanankumāra, "Forever Young," according to MA was a youth who attained jhāna, passed away, and was reborn in the Brahma-world, retaining the same handsome form he possessed in his existence in the human world. See DN 18.17–29/ii.210–218.

19Then the Blessed One rose and addressed the venerable Ānanda thus: "Good, good, Ānanda! It is good that you have spoken to the Sakyans of Kapilavatthu about the disciple in higher training who has entered upon the way."

20That is what the venerable Ānanda said. The Teacher approved. The Sakyans of Kapilavatthu were satisfied and delighted in the venerable Ānanda's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ:

"idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā"ti.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁsantharitvā āsanāni paññapetvā udakamaṇikaṁ upaṭṭhapetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ:

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"sabbasanthariṁ santhataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī"ti.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṁghena yena santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṁghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā.

Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ ānandaṁ āmantesi:

"paṭibhātu taṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā.

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2Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi:

"idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

3Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. (1)

4Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … pe … jivhāya rasaṁ sāyitvā … pe … kāyena phoṭṭhabbaṁ phusitvā … pe … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. (2)

5Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. (3)

6Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti. (4)

7Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.

Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.

Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11.)

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8Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi … pe … paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ … pe … dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā … pe … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. (12–15.)

9Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

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10Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (1)

11Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (2)

12Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (3)

13Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ; yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ.

14Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

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15Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

16Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:

18Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā"ti.

19Atha kho bhagavā uṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: "sādhu sādhu, ānanda, sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī"ti.

20Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṁ abhinandunti.

Sekhasuttaṁ niṭṭhitaṁ tatiyaṁ.