Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti?
“Venerable sir, what directs the world? By what is the world swept away? And under the influence of what arisen condition does it operate?”
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti?
“Good, good, bhikkhu. Your approach is good, your intuition is good, and your inquiry is good. Thus you ask, bhikkhu: ‘Venerable sir, what directs the world? By what is the world swept away? And under the influence of what arisen condition does it operate?‘”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti.
“Indeed, bhikkhu, the world is directed by the mind, swept away by the mind, and it operates under the influence of the mind that has arisen.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“Good, venerable sir,” that bhikkhu, rejoicing in what the Blessed One had said and expressing approval, then asked a further question:
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?
“’A learned bearer of the Dhamma, a learned bearer of the Dhamma,’ it is said, venerable sir. To what extent, venerable sir, is one called a learned bearer of the Dhamma?”
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? “Evaṁ, bhante”. “Bahū kho, bhikkhu, mayā dhammā desitā— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti.
“Good, good, bhikkhu. Excellent indeed is your question, excellent your intuition, and beautiful your inquiry. Thus you ask, bhikkhu: ‘A learned bearer of the Dhamma, a learned bearer of the Dhamma,’ it is said, venerable sir. To what extent, venerable sir, is one considered a learned bearer of the Dhamma?”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“Yes, venerable sir.”
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?
“Many teachings have indeed been given by me, bhikkhu — discourses, mixed verses, expositions, verses, inspired sayings, itivuttakas, birth stories, marvels, and analyses. If one understands the meaning of even a four-line verse, understands the Dhamma, and practices in accordance with the Dhamma, such a person is rightly called a well-learned bearer of the Dhamma; this is sufficient.”
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.
“Good, venerable sir,” that bhikkhu, rejoicing and appreciating what the Blessed One had said, then asked a further question: “‘Well-learned, deeply insightful through understanding,’ it is said, venerable sir. To what extent, venerable sir, is one considered well-learned, deeply insightful through understanding?”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“Good, good, bhikkhu. Excellent indeed is your question, excellent your intuition, and beautiful your inquiry. Thus you ask, bhikkhu: ‘Well-learned, deeply insightful through understanding, well-learned, deeply insightful through understanding,’ it is said, venerable sir. To what extent, venerable sir, is one considered well-learned, deeply insightful through understanding?”
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?
“Yes, venerable sir.”
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ bhikkhu pucchasi: ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.
Here, bhikkhu, when a bhikkhu has heard ‘this is suffering,’ he thoroughly penetrates its meaning with wisdom; when he has heard ‘this is the origin of suffering,’ he thoroughly penetrates its meaning with wisdom; when he has heard ‘this is the end of suffering,’ he thoroughly penetrates its meaning with wisdom; when he has heard ‘this is the way of practice leading to the end of suffering,’ he thoroughly penetrates its meaning with wisdom. In this way, bhikkhu, one is considered well-learned, deeply insightful through understanding.
“Excellent, venerable sir,” that bhikkhu, rejoicing and expressing appreciation for what the Blessed One had said, then asked a further question:
“’Wise and of great wisdom, wise and of great wisdom,’ it is said, venerable sir. To what extent, venerable sir, is one considered wise and of great wisdom?”
“Good, good, bhikkhu. Excellent is your question, excellent your intuition, and beautiful your inquiry. Thus you ask, bhikkhu: ‘Wise and of great wisdom, wise and of great wisdom,’ it is said, venerable sir. To what extent, venerable sir, is one considered wise and of great wisdom?”
“Yes, venerable sir.”
“Here, bhikkhu, a person wise and of great wisdom does not think for his own affliction, nor for the affliction of others, nor for the affliction of both. He contemplates, thinking only of the welfare, benefit, and happiness of himself, others, both, and indeed of the entire world. In this way, bhikkhu, one is considered wise and of great wisdom.”