[332] On one occasion the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. Now on that occasion, when a number of elder bhikkhus (bhikkhu) had returned from their almsround after the meal and were sitting assembled together in the round pavilion, this conversation arose among them: "Friends, this was said by the Blessed One in the Pārāyana, in the Questions of Metteyya:
Who, having understood both ends,
with wisdom does not cling to the middle —
him I call a great man:
he here has passed beyond the seamstress.
"What now, friends, is the one end? What is the second end? What is in the middle? Who is the seamstress?"
When this was said, a certain bhikkhu said to the elder bhikkhus: "Contact (phassa), friends, is one end; the origin of contact is the second end; the cessation of contact is in the middle; craving (taṇhā) is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering (dukkha) in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "The past, friends, is one end; the future is the second end; the present is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "Pleasant feeling (vedanā), friends, is one end; painful feeling is the second end; neither-painful-nor-pleasant feeling is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "Name (nāma), friends, is one end; form (rūpa) is the second end; consciousness (viññāṇa) is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "The six internal sense bases (āyatana), friends, are one end; the six external sense bases are the second end; consciousness is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "Identity (sakkāya), friends, is one end; the origin of identity is the second end; the cessation of identity is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, friends, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
When this was said, another bhikkhu said to the elder bhikkhus: "Friends, we have each answered according to our own inspiration. Come, friends, let us approach the Blessed One and, having approached, report this matter to the Blessed One. As the Blessed One answers us, so shall we bear it in mind." "Yes, friend," the elder bhikkhus replied to that bhikkhu. Then the elder bhikkhus approached the Blessed One and, having approached, paid homage to the Blessed One and sat down to one side. Sitting to one side, the elder bhikkhus reported to the Blessed One the entire conversation as far as it had gone among them all, [asking:] "Venerable sir, whose words were well spoken?"
"Bhikkhus, all of you have spoken well, each in a certain way. But as to what I said in the Pārāyana, in the Questions of Metteyya:
Who, having understood both ends,
with wisdom does not cling to the middle —
him I call a great man:
he here has passed beyond the seamstress —
listen to that and attend closely; I will speak." "Yes, venerable sir," the elder bhikkhus replied to the Blessed One. The Blessed One said this: "Contact, bhikkhus, is one end; the origin of contact is the second end; the cessation of contact is in the middle; craving is the seamstress, for craving stitches him to the production of this or that very existence. It is to this extent, bhikkhus, that a bhikkhu directly knows what should be directly known and fully understands what should be fully understood. Directly knowing what should be directly known, fully understanding what should be fully understood, he becomes an ender of suffering in this very life."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.