[186] Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: "Venerable sir, by what is the world led? By what is the world dragged about? And under the sway of what, when it has arisen, does it go?"
"Good, good, bhikkhu! Excellent, bhikkhu, is your approach (ummagga), excellent your discernment (paṭibhāṇa); good is your inquiry. For thus, bhikkhu, do you ask: 'Venerable sir, by what is the world led? By what is the world dragged about? And under the sway of what, when it has arisen, does it go?'"
"Even so, venerable sir."
"By mind (citta), bhikkhu, is the world led; by mind it is dragged about; and under the sway of mind, when it has arisen, it goes."
Saying "Good, venerable sir," that bhikkhu, having delighted in and rejoiced at the Blessed One's words, asked the Blessed One a further question: "'Learned (bahussuta), a bearer of the Dhamma (dhammadhara); learned, a bearer of the Dhamma,' it is said, venerable sir. In what way, venerable sir, is one learned, a bearer of the Dhamma?"
"Good, good, bhikkhu! Excellent, bhikkhu, is your approach, excellent your discernment; good is your inquiry. For thus, bhikkhu, do you ask: '"Learned, a bearer of the Dhamma; learned, a bearer of the Dhamma," it is said, venerable sir. In what way, venerable sir, is one learned, a bearer of the Dhamma?'"
"Even so, venerable sir."
"Many, bhikkhu, are the dhammas I have taught: discourses (sutta), mixed prose and verse (geyya), expositions (veyyākaraṇa), verses (gāthā), inspired utterances (udāna), thus-said discourses (itivuttaka), birth-stories (jātaka), marvellous accounts (abbhutadhamma), and question-and-answer discourses (vedalla). If, bhikkhu, having understood the meaning and understood the Dhamma of even a four-line verse, one is practicing in accordance with the Dhamma, that suffices for one to be called 'learned, a bearer of the Dhamma.'"
Saying "Good, venerable sir," that bhikkhu, having delighted in and rejoiced at the Blessed One's words, asked the Blessed One a further question: "'Learned, with penetrative wisdom (nibbedhikapañña); learned, with penetrative wisdom,' it is said, venerable sir. In what way, venerable sir, is one learned, with penetrative wisdom?"
"Good, good, bhikkhu! Excellent, bhikkhu, is your approach, excellent your discernment; good is your inquiry. For thus, bhikkhu, do you ask: '"Learned, with penetrative wisdom; learned, with penetrative wisdom," it is said, venerable sir. In what way, venerable sir, is one learned, with penetrative wisdom?'"
"Even so, venerable sir."
"Here, bhikkhu, a bhikkhu has heard: 'This is suffering (dukkha),' and he sees the meaning of it, having pierced it with wisdom. He has heard: 'This is the origin of suffering,' and he sees the meaning of it, having pierced it with wisdom. He has heard: 'This is the cessation of suffering,' and he sees the meaning of it, having pierced it with wisdom. He has heard: 'This is the way of practice leading to the cessation of suffering,' and he sees the meaning of it, having pierced it with wisdom. It is in this way, bhikkhu, that one is learned, with penetrative wisdom."
Saying "Good, venerable sir," that bhikkhu, having delighted in and rejoiced at the Blessed One's words, asked the Blessed One a further question: "'A wise person of great wisdom; a wise person of great wisdom,' it is said, venerable sir. In what way, venerable sir, is one a wise person of great wisdom?"
"Good, good, bhikkhu! Excellent, bhikkhu, is your approach, excellent your discernment; good is your inquiry. For thus, bhikkhu, do you ask: '"A wise person of great wisdom; a wise person of great wisdom," it is said, venerable sir. In what way, venerable sir, is one a wise person of great wisdom?'"
"Even so, venerable sir."
"Here, bhikkhu, a wise person of great wisdom does not intend his own affliction, does not intend another's affliction, does not intend the affliction of both; when he thinks, he thinks only of his own welfare, the welfare of others, the welfare of both, and the welfare of the whole world. It is in this way, bhikkhu, that one is a wise person of great wisdom."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.