[54] Bhikkhus, if a bhikkhu is not skilled in the ways of others' minds, then, "We shall be skilled in the ways of our own minds (sacittapariyāya)" — thus indeed, bhikkhus, should you train. And how, bhikkhus, is a bhikkhu skilled in the ways of his own mind (citta)? Just as, bhikkhus, a woman or a man, young, youthful, fond of adornment, examining the reflection of his own face in a clean, bright mirror or in a bowl of clear water, if he sees there any dust or blemish, strives for the abandoning of that very dust or blemish; but if he sees no dust or blemish there, he is pleased on that very account, his intention fulfilled: "It is a gain for me indeed! It is clean for me indeed!" — even so, bhikkhus, for a bhikkhu self-examination is of great help with regard to wholesome states: "Do I gain internal serenity of mind (cetosamatha), or do I not gain internal serenity of mind? Do I gain insight into dhammas through higher wisdom (adhipaññā-dhammavipassanā), or do I not gain insight into dhammas through higher wisdom?"
If, bhikkhus, a bhikkhu, examining himself, knows thus: "I gain internal serenity of mind, but I do not gain insight into dhammas through higher wisdom," then that bhikkhu, established in internal serenity of mind, should make an effort for insight into dhammas through higher wisdom. Then at a later time he gains both internal serenity of mind and insight into dhammas through higher wisdom. But if, bhikkhus, a bhikkhu, examining himself, knows thus: "I gain insight into dhammas through higher wisdom, but I do not gain internal serenity of mind," then, bhikkhus, that bhikkhu, established in insight into dhammas through higher wisdom, should make an effort for internal serenity of mind. Then at a later time he gains both insight into dhammas through higher wisdom and internal serenity of mind. But if, bhikkhus, a bhikkhu, examining himself, knows thus: "I gain neither internal serenity of mind nor insight into dhammas through higher wisdom," then, bhikkhus, that bhikkhu should apply extraordinary zeal, effort, endeavour, exertion, unremitting persistence, mindfulness, and clear comprehension for the obtaining of those very wholesome states. Just as, bhikkhus, one whose clothes were ablaze or whose head was ablaze would apply extraordinary zeal, effort, endeavour, exertion, unremitting persistence, mindfulness, and clear comprehension for the extinguishing of that very fire on his clothes or head, even so, bhikkhus, that bhikkhu should apply extraordinary zeal, effort, endeavour, exertion, unremitting persistence, mindfulness, and clear comprehension for the obtaining of those very wholesome [states]. Then at a later time he gains both internal serenity of mind and insight into dhammas through higher wisdom. But if, bhikkhus, a bhikkhu, examining himself, knows thus: "I gain internal serenity of mind, and I gain insight into dhammas through higher wisdom," then, bhikkhus, that bhikkhu, established in those very wholesome states, should make a further effort for the destruction of the taints (āsava).
Robes (cīvara), bhikkhus, I speak of as twofold: to be used and not to be used. Almsfood (piṇḍapāta), bhikkhus, I speak of as twofold: to be used and not to be used. Lodgings (senāsana), bhikkhus, I speak of as twofold: to be used and not to be used. Villages and towns, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to. Districts and regions, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to. Persons, bhikkhus, I speak of as twofold: to be associated with and not to be associated with.
"Robes, bhikkhus, I speak of as twofold: to be used and not to be used" — so indeed it was said. And with reference to what was this said? Herein, whatever robe one might know: "When I use this robe, unwholesome states increase and wholesome states decline" — such a robe should not be used. Whatever robe one might know: "When I use this robe, unwholesome states decline and wholesome states increase" — such a robe should be used. "Robes, bhikkhus, I speak of as twofold: to be used and not to be used" — thus what was said, it was with reference to this that it was said.
"Almsfood, bhikkhus, I speak of as twofold: to be used and not to be used" — so indeed it was said. And with reference to what was this said? Herein, whatever almsfood one might know: "When I use this almsfood, unwholesome states increase and wholesome states decline" — such almsfood should not be used. Whatever almsfood one might know: "When I use this almsfood, unwholesome states decline and wholesome states increase" — such almsfood should be used. "Almsfood, bhikkhus, I speak of as twofold: to be used and not to be used" — thus what was said, it was with reference to this that it was said.
"Lodgings, bhikkhus, I speak of as twofold: to be used and not to be used" — so indeed it was said. And with reference to what was this said? Herein, whatever lodging one might know: "When I use this lodging, unwholesome states increase and wholesome states decline" — such a lodging should not be used. Whatever lodging one might know: "When I use this lodging, unwholesome states decline and wholesome states increase" — such a lodging should be used. "Lodgings, bhikkhus, I speak of as twofold: to be used and not to be used" — thus what was said, it was with reference to this that it was said.
"Villages and towns, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to" — so indeed it was said. And with reference to what was this said? Herein, whatever village or town one might know: "When I resort to this village or town, unwholesome states increase and wholesome states decline" — such a village or town should not be resorted to. Whatever village or town one might know: "When I resort to this village or town, unwholesome states decline and wholesome states increase" — such a village or town should be resorted to. "Villages and towns, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to" — thus what was said, it was with reference to this that it was said.
"Districts and regions, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to" — so indeed it was said. And with reference to what was this said? Herein, whatever district or region one might know: "When I resort to this district or region, unwholesome states increase and wholesome states decline" — such a district or region should not be resorted to. Whatever district or region one might know: "When I resort to this district or region, unwholesome states decline and wholesome states increase" — such a district or region should be resorted to. "Districts and regions, bhikkhus, I speak of as twofold: to be resorted to and not to be resorted to" — thus what was said, it was with reference to this that it was said.
"Persons, bhikkhus, I speak of as twofold: to be associated with and not to be associated with" — so indeed it was said. And with reference to what was this said? Herein, whatever person one might know: "When I associate with this person, unwholesome states increase and wholesome states decline" — such a person should not be associated with. Whatever person one might know: "When I associate with this person, unwholesome states decline and wholesome states increase" — such a person should be associated with. "Persons, bhikkhus, I speak of as twofold: to be associated with and not to be associated with" — thus what was said, it was with reference to this that it was said.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.