[396] "Just so, Aggivessana, here a Tathāgata arises in the world — an Arahant, perfectly awakened, accomplished in true knowledge (vijjā) and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, awakened, blessed. Having realized it himself with direct knowledge, he makes known this world with its devas, its Māras, its Brahmās, this generation with its ascetics and brahmins, its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and with its phrasing; he reveals the holy life (brahmacariya) that is utterly complete and pure.
A householder, or a householder's son, or one born afterward into some family or other, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with that gain of faith, he reflects thus: 'The household life is confined, a path of dust; the going forth is the open air. It is not easy, while dwelling in a house, to live the holy life utterly complete, utterly pure, polished like a conch shell. Suppose I were to shave off my hair and beard, put on ochre robes, and go forth from the home life into homelessness.' At a later time, having abandoned a small mass of wealth or having abandoned a great mass of wealth, having abandoned a small circle of relatives or having abandoned a great circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from the home life into homelessness.
To this extent, Aggivessana, the noble disciple has come out into the open; for it is here, Aggivessana, that devas and humans are held by greed — namely, in the five cords of sensual pleasure. The Tathāgata trains him further: 'Come, bhikkhu, be virtuous; dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort; seeing danger in the slightest faults, train by undertaking the training rules.'
When, Aggivessana, the noble disciple is virtuous, dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, and, seeing danger in the slightest faults, trains by undertaking the training rules, the Tathāgata trains him further: 'Come, bhikkhu, be one who guards the doors of the sense faculties; having seen a form with the eye, do not grasp at its signs …'
Having abandoned these five hindrances (nīvaraṇa), corruptions of the mind that weaken wisdom, he dwells contemplating the body in the body, ardent, clearly comprehending, possessed of mindfulness, having removed covetousness and grief regarding the world. He dwells contemplating feelings (vedanā) in feelings … the mind (citta) in the mind … he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, possessed of mindfulness, having removed covetousness and grief regarding the world."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.