The Chapter on Pairs
AN 10.61 Ignorance Avijjāsutta
"Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be. And yet it is evident that there is a specific condition for ignorance.
I say that ignorance is fueled by something, it's not unfueled. And what is the fuel for ignorance? You should say: 'The five hindrances.' I say that the five hindrances are fueled by something, they're not unfueled. And what is the fuel for the five hindrances? You should say: 'The three kinds of misconduct.' I say that the three kinds of misconduct are fueled by something, they're not unfueled. And what is the fuel for the three kinds of misconduct? You should say: 'Lack of sense restraint.' I say that lack of sense restraint is fueled by something, it's not unfueled. And what is the fuel for lack of sense restraint? You should say: 'Lack of mindfulness and situational awareness.' I say that lack of mindfulness and situational awareness is fueled by something, it's not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: 'Irrational application of mind.' I say that irrational application of mind is fueled by something, it's not unfueled. And what is the fuel for irrational application of mind? You should say: 'Lack of faith.' I say that lack of faith is fueled by something, it's not unfueled. And what is the fuel for lack of faith? You should say: 'Listening to an untrue teaching.' I say that listening to an untrue teaching is fueled by something, it's not unfueled. And what is the fuel for listening to an untrue teaching? You should say: 'Associating with untrue persons.'
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith ... irrational application of mind ... lack of mindfulness and situational awareness ... lack of sense restraint ...the three kinds of misconduct ... the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That's the fuel for ignorance, and that's how it's fulfilled.
It's like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That's the fuel for the ocean, and that's how it's filled up.
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith ... irrational application of mind ... lack of mindfulness and situational awareness ... lack of sense restraint ...the three kinds of misconduct ... the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That's the fuel for ignorance, and that's how it's fulfilled.
I say that knowledge and freedom are fueled by something, they're not unfueled. And what is the fuel for knowledge and freedom? You should say: 'The seven awakening factors.' I say that the seven awakening factors are fueled by something, they're not unfueled. And what is the fuel for the seven awakening factors? You should say: 'The four kinds of mindfulness meditation.' I say that the four kinds of mindfulness meditation are fueled by something, they're not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: 'The three kinds of good conduct.' I say that the three kinds of good conduct are fueled by something, they're not unfueled. And what is the fuel for the three kinds of good conduct? You should say: 'Sense restraint.' I say that sense restraint is fueled by something, it's not unfueled. And what is the fuel for sense restraint? You should say: 'Mindfulness and situational awareness.' I say that mindfulness and situational awareness is fueled by something, it's not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: 'Rational application of mind.' I say that rational application of mind is fueled by something, it's not unfueled. And what is the fuel for rational application of mind? You should say: 'Faith.' I say that faith is fueled by something, it's not unfueled. And what is the fuel for faith? You should say: 'Listening to the true teaching.' I say that listening to the true teaching is fueled by something, it's not unfueled. And what is the fuel for listening to the true teaching? You should say: 'Associating with true persons.'
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith ... rational application of mind ... mindfulness and situational awareness ... sense restraint ...the three kinds of good conduct ... the four kinds of mindfulness meditation ... the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That's the fuel for knowledge and freedom, and that's how it's fulfilled.
It's like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That's the fuel for the ocean, and that's how it's filled up.
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith ... rational application of mind ... mindfulness and situational awareness ... sense restraint ...the three kinds of good conduct ... the four kinds of mindfulness meditation ... the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That's the fuel for knowledge and freedom, and that's how it's fulfilled."
AN 10.62 Craving Taṇhāsutta
"Mendicants, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be. And yet it is evident that there is a specific condition for craving for continued existence.
I say that craving for continued existence is fueled by something, it's not unfueled. And what is the fuel for craving for continued existence? You should say: 'Ignorance.'
I say that ignorance is fueled by something, it's not unfueled. And what is the fuel for ignorance? You should say: 'The five hindrances.'
I say that the five hindrances are fueled by something, they're not unfueled. And what is the fuel for the five hindrances? You should say: 'The three kinds of misconduct.'
I say that the three kinds of misconduct are fueled by something, they're not unfueled. And what is the fuel for the three kinds of misconduct? You should say: 'Lack of sense restraint.'
I say that lack of sense restraint is fueled by something, it's not unfueled. And what is the fuel for lack of sense restraint? You should say: 'Lack of mindfulness and situational awareness.'
I say that lack of mindfulness and situational awareness is fueled by something, it's not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: 'Irrational application of mind.'
I say that irrational application of mind is fueled by something, it's not unfueled. And what is the fuel for irrational application of mind? You should say: 'Lack of faith.'
I say that lack of faith is fueled by something, it's not unfueled. And what is the fuel for lack of faith? You should say: 'Listening to an untrue teaching.'
I say that listening to an untrue teaching is fueled by something, it's not unfueled. And what is the fuel for listening to an untrue teaching? You should say: 'Associating with untrue persons.'
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith ... irrational application of mind ... lack of mindfulness and situational awareness ... lack of sense restraint ...the three kinds of misconduct ... the five hindrances ... ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That's the fuel for craving for continued existence, and that's how it's fulfilled.
It's like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That's the fuel for the ocean, and that's how it's filled up.
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith ... irrational application of mind ... lack of mindfulness and situational awareness ... lack of sense restraint ...the three kinds of misconduct ... the five hindrances ... ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That's the fuel for craving for continued existence, and that's how it's fulfilled.
I say that knowledge and freedom are fueled by something, they're not unfueled. And what is the fuel for knowledge and freedom? You should say: 'The seven awakening factors.'
I say that the seven awakening factors are fueled by something, they're not unfueled. And what is the fuel for the seven awakening factors? You should say: 'The four kinds of mindfulness meditation.'
I say that the four kinds of mindfulness meditation are fueled by something, they're not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: 'The three kinds of good conduct.'
I say that the three kinds of good conduct are fueled by something, they're not unfueled. And what is the fuel for the three kinds of good conduct? You should say: 'Sense restraint.'
I say that sense restraint is fueled by something, it's not unfueled. And what is the fuel for sense restraint? You should say: 'Mindfulness and situational awareness.'
I say that mindfulness and situational awareness is fueled by something, it's not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: 'Rational application of mind.'
I say that rational application of mind is fueled by something, it's not unfueled. And what is the fuel for rational application of mind? You should say: 'Faith.'
I say that faith is fueled by something, it's not unfueled. And what is the fuel for faith? You should say: 'Listening to the true teaching.'
I say that listening to the true teaching is fueled by something, it's not unfueled. And what is the fuel for listening to the true teaching? You should say: 'Associating with true persons.'
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith ... rational application of mind ... mindfulness and situational awareness ... sense restraint ...the three kinds of good conduct ... the four kinds of mindfulness meditation ... the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That's the fuel for knowledge and freedom, and that's how it's fulfilled.
It's like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That's the fuel for the ocean, and that's how it's filled up. In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith ... rational application of mind ... mindfulness and situational awareness ... sense restraint ...the three kinds of good conduct ... the four kinds of mindfulness meditation ... the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That's the fuel for knowledge and freedom, and that's how it's fulfilled."
AN 10.63 Come to a Conclusion Niṭṭhaṅgatasutta
"Mendicants, all those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in this very life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind."
AN 10.64 Experiential Confidence Aveccappasannasutta
"Mendicants, all those who have experiential confidence in me have entered the stream. Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in this very life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have experiential confidence in me have entered the stream. Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind."
AN 10.65 Happiness (1st) Paṭhamasukhasutta
At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta:
"Reverend Sāriputta, what is happiness and what is suffering?"
"Rebirth is suffering, reverend, no rebirth is happiness. When there is rebirth, you can expect this kind of suffering. Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you. When there is rebirth, this is the kind of suffering you can expect. When there is no rebirth, you can expect this kind of happiness. No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don't get together and annoy you. When there is no rebirth, this is the kind of happiness you can expect."
AN 10.66 Happiness (2nd) Dutiyasukhasutta
At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta:
"Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?"
"Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness. When you're dissatisfied, you can expect this kind of suffering. You find no happiness or pleasure while walking ... standing ... sitting ... or lying down ... or when in a village ... a wilderness ... at the root of a tree ... an empty hut ... the open air ... or when among the mendicants. When you're dissatisfied, this is the kind of suffering you can expect.
When you're satisfied, you can expect this kind of happiness. You find happiness or pleasure while walking ... standing ... sitting ... or lying down ... or when in a village ... a wilderness ... at the root of a tree ... an empty hut ... the open air ... or when among the mendicants. When you're satisfied, this is the kind of happiness you can expect."
AN 10.67 At Naḷakapāna (1st) Paṭhamanaḷakapānasutta
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Naḷakapāna. There the Buddha stayed near Naḷakapāna in the grove of flame-of-the-forest trees. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by a Saṅgha of monks. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta:
"Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I'll stretch it."
"Yes, sir," Sāriputta replied.
And then the Buddha spread out his outer robe folded in four and laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up. There Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It's like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. An individual with corrupt wishes is in decline. An individual with bad friends is in decline. An individual with wrong view is in decline.
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It's like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
A faithful individual doesn't decline. An individual with a conscience doesn't decline. A prudent individual doesn't decline. An energetic individual doesn't decline. A wise individual doesn't decline. A loving individual doesn't decline. A kind individual doesn't decline. An individual with few desires doesn't decline. An individual with good friends doesn't decline. An individual with right view doesn't decline."
Then the Buddha got up and said to Venerable Sāriputta:
"Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It's like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
A faithless individual is in decline. An individual with no conscience ... imprudent ... lazy ... witless ... irritable ... acrimonious ... with corrupt wishes ... bad friends ... An individual with wrong view is in decline.
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It's like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
A faithful individual doesn't decline. A conscientious individual ... prudent ... energetic ... wise ... loving ... kind ... with few desires ... good friends ... An individual with right view doesn't decline."
AN 10.68 At Naḷakapāna (2nd) Dutiyanaḷakapānasutta
At one time the Buddha stayed near Naḷakapāna in the grove of flame-of-the-forest trees.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by a Saṅgha of monks. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta, "Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I'll stretch it."
"Yes, sir," Sāriputta replied.
And then the Buddha spread out his outer robe folded in four and laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up.
There Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn't want to listen, doesn't memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It's like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn't want to listen, doesn't memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It's like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night."
Then the Buddha got up and said to Venerable Sāriputta:
"Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn't want to listen, doesn't memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It's like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn't want to listen, doesn't memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It's like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night."
AN 10.69 Topics of Discussion (1st) Paṭhamakathāvatthusutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: "Mendicants, what were you sitting talking about just now? What conversation was left unfinished?"
And they told him what had happened.
"Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to engage in these kinds of low talk.
There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.
Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers of other religions."
AN 10.70 Topics of Discussion (2nd) Dutiyakathāvatthusutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence.
"Mendicants, there are ten grounds for praise. What ten? It's when a mendicant personally has few wishes, and speaks to the mendicants on having few wishes. This is a ground for praise.
A mendicant personally is content, and speaks to the mendicants on contentment. This is a ground for praise.
A mendicant personally is secluded, and speaks to the mendicants on seclusion. This is a ground for praise.
A mendicant personally doesn't mix closely with others, and speaks to the mendicants on not mixing closely with others. This is a ground for praise.
A mendicant personally is energetic, and speaks to the mendicants on rousing energy. This is a ground for praise.
A mendicant personally is accomplished in ethics, and speaks to the mendicants on being accomplished in ethics. This is a ground for praise.
A mendicant personally is accomplished in immersion, and speaks to the mendicants on being accomplished in immersion. This is a ground for praise.
A mendicant personally is accomplished in wisdom, and speaks to the mendicants on being accomplished in wisdom. This is a ground for praise.
A mendicant personally is accomplished in freedom, and speaks to the mendicants on being accomplished in freedom. This is a ground for praise.
A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom. This is a ground for praise.
These are the ten grounds for praise."