Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park.

Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (bj, km, pts1ed); anajjhāvuṭṭhapubbaṁ (sya-all) | acirakāritaṁ → acirakāritaṁ hoti (sya-all, km, mr)Now at that time a new reception hall had just been built by the Kapilavatthu Sakyans, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ:So the Kapilavatthu Sakyans went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to him,

“idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.“Lord, a new reception hall has just been built by the Kapilavatthu Sakyans, and it has not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti.May the Blessed One be the first to use it. When the Blessed One has used it first, the Kapilavatthu Sakyans will use it afterwards. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti.That will be for their long-term welfare & happiness.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ upaṭṭhapetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
sabbasanthariṁ santhāgāraṁ → sabbasanthariṁ santhataṁ (bj, mr)Sensing his acquiescence, the Kapilavatthu Sakyans got up from their seats, bowed down to him, circumambulated him, and then went to the new reception hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.on arrival, having bowed down to him, stood to one side. Ekamantaṁ ṭhitā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ:As they were standing there they said to him, “sabbasanthariṁ santhataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito.“Lord, the reception hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.It is now time for the Blessed One to do as he sees fit.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.So the Blessed One—after adjusting his lower robe and taking his bowl & outer robe—went together with a Saṅgha of monks to the reception hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā.The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā.The Kapilavatthu Sakyans washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.

Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One—having spent most of the night instructing, urging, rousing, & encouraging the Kapilavatthu Sakyans with a Dhamma talk—said to Ven. Ānanda, “paṭibhātu taṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekho pāṭipado.
pāṭipado → paṭipado (sya-all, km, mr)“Ānanda, speak to the Kapilavatthu Sakyans about the person who follows the practice for one in training. Piṭṭhi me āgilāyati;My back aches. tamahaṁ āyamissāmī”ti.I will rest it.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.Ven. Ānanda responded, “As you say, lord.” Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā.Then the Blessed One, having arranged his outer robe folded in four, lay down on his right side in the lion’s sleeping posture, with one foot on top of the other, mindful & alert, having made a mental note to get up.

Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi:Then Ven. Ānanda addressed Mahānāma the Sakyan:

“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.“There is the case, Mahānāma, where a disciple of the noble ones is consummate in virtue, guards the doors to his sense faculties, knows moderation in eating, is devoted to wakefulness, is endowed with seven qualities, and obtains at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now.

Kathañca, mahānāma, ariyasāvako sīlasampanno hoti?“And how is the disciple of the noble ones consummate in virtue? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.There is the case where the disciple of the noble ones is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti.This is how the disciple of the noble ones is consummate in virtue.

Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?“And how does the disciple of the noble ones guard the doors to his sense faculties? Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.There is the case where the disciple of the noble ones, on seeing a form with the eye, doesn’t grasp at any theme or variations by which— Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. Sotena saddaṁ sutvā …pe…“On hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …pe…“On smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …pe…“On tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …pe…“On feeling a tactile sensation with the body.… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.“On cognizing an idea with the intellect, he doesn’t grasp at any theme or variations by which— Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect. Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.This is how the disciple of the noble ones guards the doors to his sense faculties.

Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti?“And how does the disciple of the noble ones know moderation in eating? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti:There is the case where the disciple of the noble ones, considering it appropriately, takes his food ‘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.not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘I will destroy old feelings (of hunger) & not create new feelings (from overeating). Thus I will maintain myself, be blameless, & live in comfort.’ Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.This is how the disciple of the noble ones knows moderation in eating.

Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti?“And how is the disciple of the noble ones devoted to wakefulness? Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti,There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti,During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā,During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti.This is how the monk is devoted to wakefulness.

Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?“And how is the disciple of the noble ones endowed with seven qualities? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:“[1] There is the case where the disciple of the noble ones has conviction, is convinced of the Tathāgata’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.“[2] He feels shame at (the thought of engaging in) bodily misconduct, verbal misconduct, mental misconduct.

Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.“[3] He feels compunction over (the suffering that would result from) bodily misconduct, verbal misconduct, mental misconduct.

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.
dhātā → dhatā (bj, sya-all, km, pts1ed) | bahussutā → bahū sutā (?)“[4] He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.

Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.“[5] He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.“[6] He is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago.

Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.“[7] He is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.“This is how the disciple of the noble ones is endowed with seven qualities.

Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?“And how does the disciple of the noble ones obtain at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now? Idha, mahānāma, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;There is the case where, quite secluded from sensuality, secluded from unskillful qualities, the disciple of the noble ones enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati;With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.This is how the disciple of the noble ones obtains at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now.

Yato 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.“Now, when a disciple of the noble ones is consummate in virtue in this way, guards the doors to his sense faculties in this way, knows moderation in eating in this way, is devoted to wakefulness in this way, is endowed with seven qualities in this way, and obtains at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now in this way, then he is called a disciple of the noble ones who follows the practice for one in training, whose eggs are unspoiled, who is capable of breaking out, capable of awakening, capable of attaining the supreme rest from the yoke. 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:“Just as if a hen had eight, ten, or twelve eggs that she covered rightly, warmed rightly, & incubated rightly: Even though this wish did not occur to her— ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti,‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’— atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ.still it is possible that the chicks would break through the shells with their spiked claws or beaks and hatch out safely.

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.In the same way, when a disciple of the noble ones is consummate in virtue in this way, guards the doors to his sense faculties in this way, knows moderation in eating in this way, is devoted to wakefulness in this way, is endowed with seven qualities in this way, and obtains at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now in this way, then he is called a disciple of the noble ones who follows the practice for one in training, whose eggs are unspoiled, who is capable of breaking out, capable of awakening, capable of attaining the supreme rest from the yoke.

Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,“Now when the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he recollects his manifold past lives, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati,i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details. ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.This is his first breaking out, like that of the hen’s chicks from their shells.

Sa 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,“When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.This is his second breaking out, like that of the hen’s chicks from their shells.

Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati,“When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.This is his third breaking out, like that of the hen’s chicks from their shells.

Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ;
Yampi → yampi kho (bj, mr)“Now, when the disciple of the noble ones is consummate in virtue, that is a matter of his conduct. yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ;When he guards the doors to his sense faculties… yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ;knows moderation in eating… yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ;is devoted to wakefulness… yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ;is endowed with seven qualities, that is a matter of his conduct. yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ.When he obtains at will—without trouble or difficulty—the four jhānas that constitute heightened awareness and a pleasant abiding in the here & now, that is a matter of his conduct.

Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya;“When he recollects his manifold past lives… in their modes & details, that is a matter of his clear-knowing. yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya.When he sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing.… Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.When he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now, that is a matter of his clear knowing.

Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.“This, Mahānāma, is called a disciple of the noble ones who is consummate in clear-knowing, consummate in conduct, consummate in clear-knowing & conduct.

Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:And by the Brahmā Sanaṅkumāra this verse was said:

‘Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino;‘The noble warrior is the best among people when judging by clan. Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.But a person consummate in clear-knowing & conduct, is the best of beings human & divine.’

Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti.“This verse was well-sung by the Brahmā Sanaṅkumāra, not ill-sung; well-said, not ill-said; connected with the goal, not unconnected with the goal. It was endorsed by the Blessed One.”

Atha kho bhagavā uṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One got up and said to Ven. Ānanda, “sādhu sādhu, ānanda,“Good, good, Ānanda. sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī”ti.What you have said to the Kapilavatthu Sakyans about the person who follows the practice for one in training is good.”

Idamavocāyasmā ānando.That is what Ven. Ānanda said, Samanuñño satthā ahosi.and the Teacher approved. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṁ abhinandunti.Gratified, the Kapilavatthu Sakyans delighted in Ven. Ānanda’s words.

Sekhasuttaṁ niṭṭhitaṁ tatiyaṁ.