[1306] [Sakavādin:] For one who sees the benefit (ānisaṃsa), is there the abandonment (pahāna) of the fetters (saṃyojana)?
[Paravādin:] Yes.
[S.:] Is it not the case that for one attending to conditioned things (saṅkhārā) as impermanent the fetters are abandoned?
[P.:] Yes.
[S.:] If for one attending to conditioned things as impermanent the fetters are abandoned, then indeed, good sir, it should not be said: "For one who sees the benefit there is the abandonment of the fetters." … Is it not the case that for one attending to conditioned things as suffering (dukkha) … as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as a calamity, as a disaster, as a peril, as a menace, as unstable, as perishable, as unenduring, as no protection, as no shelter, as no refuge, as not being a refuge, as empty, as hollow, as void, as non-self (anattā), as danger … as subject to change, the fetters are abandoned?
[P.:] Yes.
[S.:] If for one attending to conditioned things as subject to change the fetters are abandoned, then indeed, good sir, it should not be said: "For one who sees the benefit there is the abandonment of the fetters."
[S.:] Does one both attend to conditioned things as impermanent and see the benefit in Nibbāna?
[P.:] It should not be said so. …
[S.:] Does one both attend to conditioned things as impermanent and see the benefit in Nibbāna?
[P.:] Yes.
[S.:] Is there a combination of two contacts (phassa) … of two minds (citta)?
[P.:] It should not be said so. …
[S.:] Does one both attend to conditioned things as suffering … as a disease … as subject to change and see the benefit in Nibbāna?
[P.:] It should not be said so. …
[S.:] Does one both attend to conditioned things as subject to change and see the benefit in Nibbāna?
[P.:] Yes.
[S.:] Is there a combination of two contacts … of two minds?
[P.:] It should not be said so. …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.