[657] "Bhāradvāja, take the case of a bhikkhu living in dependence upon some village or town. A householder or a householder's son approaches him and scrutinizes him with regard to three kinds of qualities: qualities conducive to greed, qualities conducive to hatred, and qualities conducive to delusion: 'Are there in this venerable one such qualities conducive to greed that, with his mind (citta) overwhelmed by such qualities conducive to greed, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering (dukkha) of others?' As he scrutinizes him, he comes to know thus: 'There are in this venerable one no such qualities conducive to greed that, with his mind overwhelmed by such qualities conducive to greed, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering of others. Moreover, this venerable one's bodily conduct and verbal conduct are those of one who is not greedy. And the Dhamma that this venerable one teaches is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma cannot easily be taught by one who is greedy.'
When, scrutinizing him, he sees that he is purified of qualities conducive to greed, he then scrutinizes him further with regard to qualities conducive to hatred: 'Are there in this venerable one such qualities conducive to hatred that, with his mind overwhelmed by such qualities conducive to hatred, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering of others?' As he scrutinizes him, he comes to know thus: 'There are in this venerable one no such qualities conducive to hatred that, with his mind overwhelmed by such qualities conducive to hatred, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering of others. Moreover, this venerable one's bodily conduct and verbal conduct are those of one who is without hate. And the Dhamma that this venerable one teaches is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma cannot easily be taught by one full of hate.'
When, scrutinizing him, he sees that he is purified of qualities conducive to hatred, he then scrutinizes him further with regard to qualities conducive to delusion: 'Are there in this venerable one such qualities conducive to delusion that, with his mind overwhelmed by such qualities conducive to delusion, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering of others?' As he scrutinizes him, he comes to know thus: 'There are in this venerable one no such qualities conducive to delusion that, with his mind overwhelmed by such qualities conducive to delusion, not knowing he might say "I know," or not seeing he might say "I see," or he might incite another to act in such a way as would be for the long-term harm and suffering of others. Moreover, this venerable one's bodily conduct and verbal conduct are those of one who is not deluded. And the Dhamma that this venerable one teaches is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; that Dhamma cannot easily be taught by one who is deluded.'
When, scrutinizing him, he sees that he is purified of qualities conducive to delusion, he then settles faith in him. With faith arisen, he approaches; approaching, he attends upon him; attending upon him, he lends ear; having lent ear, he hears the Dhamma; having heard, he retains the Dhamma; he examines the meaning of the teachings he has retained; as he examines the meaning, the teachings gain his reflective acceptance; when there is reflective acceptance of the teachings, zeal (chanda) is born; with zeal born, he exerts himself; having exerted himself, he weighs up; having weighed up, he strives; being resolute, he realizes with the body the ultimate truth (paramatthasacca) itself, and, penetrating it with wisdom, he sees it. To this extent, Bhāradvāja, there is the awakening to truth (saccānubodha); to this extent one awakens to truth; and to this extent we declare the awakening to truth. But this is not yet the attainment of truth (saccānupatti)."
"To this extent, worthy Gotama, there is the awakening to truth; to this extent one awakens to truth; and to this extent we regard the awakening to truth. But to what extent, worthy Gotama, is there the attainment of truth? To what extent does one attain truth? We ask the worthy Gotama about the attainment of truth."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.