Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Bhikkhus, a bhikkhu who is an inquirer, not knowing how to |encompass another’s mind::reading the mind of another [cetopariyāya]|, should |examine::inspect, scrutinize, investigate [samannesanā]| the |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]| in order to understand: ‘Is he |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| or not?’”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement.”
“Then listen, bhikkhus, and pay close attention, I will speak.”
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One then said this:
“Bhikkhus, a bhikkhu who is an inquirer, not knowing how to encompass another’s mind, should examine the Tathāgata with respect to two kinds of |mental qualities::mental characteristics, traits [dhamma]| cognizable through the eye and through the ear thus: ‘Are there found in the Tathāgata any |defiled::tainted, corrupted [saṅkiliṭṭha]| mental qualities |cognizable::distinguishable, understandable [viññeyya]| through the eye or through the ear?’ When he examines him, he comes to know: ‘No defiled mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
When, upon investigating, he understands thus: ‘No defiled mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Are there found in the Tathāgata any |muddled::mixed up, mingled [vītimissa]| mental qualities cognizable through the eye or through the ear?’ When he examines him, he comes to know: ‘No muddled mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
When, upon investigating, he understands thus: ‘No muddled mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Are there found in the Tathāgata |purified::cleansed, completely clean [vodāta]| mental qualities cognizable through the eye or through the ear?’ When he examines him, he comes to know: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
When, upon investigating, he understands thus: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Has this venerable one |realized::attained, reached [samāpanna]| this wholesome state since a long time or is it recently realized?’ When he examines him, he comes to know: ‘This venerable one has realized this wholesome state since a long time, not just recently realized.’
When, upon investigating, he understands thus: ‘This venerable one has realized this wholesome state since a long time, not just recently realized,’ then he examines him further thus: ‘Has this venerable one become well-known and attained fame, so that the |drawbacks::disadvantages, inadequacies, dangers. The drawbacks are related to conceit, arrogance, etc. For some bhikkhus, as long as they have not become well known or acquired a following, these dangers are not found, and they are very calm and quiet; but when they have become famous and have acquired a following, they go about behaving improperly, attacking other bhikkhus like a leopard pouncing on a herd of deer. [ādīnava]| [connected with being well-known and famous, such as conceit, arrogance, and improper behavior] are found in him?’ For, bhikkhus, as long as a bhikkhu has not become well-known and attained fame, such drawbacks are not found in him, but when he has become well-known and attained fame, those drawbacks are found in him. When he examines him, he comes to know: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him.’
When, upon investigating, he understands thus: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him,’ then he examines him further thus: ‘Is this venerable one |permanently restrained::not restrained by fear or danger [abhayūparata]|, or is he |temporarily restrained::restrained due to fear or seeing danger [bhayūparata]|? Does he abstain from sensual pleasures due to being |free from passion::free from intense desire, strong emotion, infatuation, obsession, lust [vītarāgatta]| through the |wearing away of desire::depletion of desire, wearing away of passion [rāgakkhaya]|? When he examines him, he comes to know: ‘This venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire.’
Now, bhikkhus, if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says: “That venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire”?’ — answering rightly, that bhikkhu would answer thus: ‘Whether that venerable one dwells in the |Saṅgha::the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅgha]| or alone, while some there are fortunate and some are unfortunate and some there who instruct groups, while some here are seen concerned about |worldly benefits::material gains [āmisa]| and some are |untainted by::not smeared by, not sullied by [anupalitta]| by worldly benefits, still that venerable one does not despise anyone because of that. And I have heard and learned this from the Blessed One’s own lips: “I am permanently restrained, not temporarily restrained, and I abstain from sensual pleasures due to being free from passion through the wearing away of desire.”’
The Tathāgata, bhikkhus, should be questioned further about that thus: ‘Are there found in the Tathāgata any defiled mental qualities cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘Defiled mental qualities cognizable through the eye or through the ear are not found in the Tathāgata.’
If asked, ‘Are there found in the Tathāgata any muddled mental qualities cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Muddled mental qualities cognizable through the eye or through the ear are not found in the Tathāgata.’
“If asked, ‘Are there found in the Tathāgata any purified mental qualities cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata. They are my path and my domain, yet I do not identify with them.’
Bhikkhus, a disciple should approach the Teacher |who holds such a view::who speaks in this way [evaṃvādī]| for the sake of listening to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The Teacher teaches him the Dhamma that is progressively more and more refined, with its dark and bright qualities and their counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through |direct knowing::experiential understanding [abhiññāya]|, this bhikkhu reaches a conclusion regarding certain aspects of the teachings, and |places confidence::is inspired [pasīdati]| in the Teacher thus: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.’
Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well”?’ — answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma that is progressively more and more refined, with its dark and bright qualities and their counterparts. As the Blessed One taught me the Dhamma in this way, through direct knowing, I reached a conclusion regarding certain aspects of the teachings, and placed confidence in the Teacher thus: “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.”’
Bhikkhus, when anyone’s |faith::confidence, conviction [saddha]| has been planted, rooted, and |well established::firmly grounded [patiṭṭhita]| in the Tathāgata through these reasons, expressions, and details, such faith is said to be supported by reasons, |rooted in realization::founded on understanding [dassanamūlaka]|; it is steady and unshakeable by any ascetic or brahmin, by any deity, Māra, or Brahmā, or by anyone in the world. That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well examined in accordance with the Dhamma.”
The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.