[282] S. What does the person practising for the realization of Arahantship (arahatta) abandon by the seeing of suffering (dukkha)?
P. He abandons in one part lust for form (rūparāga), lust for the formless (arūparāga), conceit (māna), restlessness (uddhacca), ignorance (avijjā), and the defilements (kilesa) standing together with them.
S. Is he then in one part an Arahant (arahā), and in one part not an Arahant? Has he in one part attained Arahantship, obtained it, reached it, realized it, does he dwell having entered upon it, dwell having touched it with the body — and in one part does he not dwell having touched it with the body? Is he in one part one devoid of lust, devoid of hatred, devoid of delusion, who has done what had to be done, who has laid down the burden, who has reached his own true goal, in whom the fetters (saṃyojana) of existence are utterly destroyed, who is liberated through right final knowledge, whose cross-bar is lifted, whose moat is filled in, whose pillar is drawn out, who has no bolt, a noble one with banner lowered, with burden dropped, unfettered, whose victory is fully won — by whom suffering has been fully understood, the origin (samudaya) abandoned, cessation (nirodha) realized, the path (magga) developed, by whom what should be directly known has been directly known, what should be fully understood has been fully understood, what should be abandoned has been abandoned, what should be developed has been developed, what should be realized has been realized — so that in one part what should be realized has been realized, and in one part what should be realized has not been realized?
P. It should not be said thus. …
S. What does he abandon by the seeing of the origin?
P. He abandons lust for form and lust for the formless; he abandons in one part conceit, restlessness, ignorance, and the defilements standing together with them.
S. Is he then in one part an Arahant, and in one part not an Arahant? … In one part what should be realized has been realized, and in one part what should be realized has not been realized?
P. It should not be said thus. …
S. What does he abandon by the seeing of cessation?
P. He abandons conceit; he abandons in one part restlessness, ignorance, and the defilements standing together with them.
S. Is he then in one part an Arahant, and in one part not an Arahant? … In one part what should be realized has been realized, and in one part what should be realized has not been realized?
P. It should not be said thus. …
S. What does he abandon by the seeing of the path?
P. He abandons restlessness, ignorance, and the defilements standing together with them.
S. Is he then in one part an Arahant, and in one part not an Arahant? Has he in one part attained Arahantship, obtained it, reached it, realized it, does he dwell having entered upon it, dwell having touched it with the body — and in one part does he not dwell having touched it with the body? Is he in one part one devoid of lust, devoid of hatred, devoid of delusion, who has done what had to be done, who has laid down the burden, who has reached his own true goal, in whom the fetters of existence are utterly destroyed, who is liberated through right final knowledge, whose cross-bar is lifted, whose moat is filled in, whose pillar is drawn out, who has no bolt, a noble one with banner lowered, with burden dropped, unfettered, whose victory is fully won — by whom suffering has been fully understood, the origin abandoned, cessation realized, the path developed, by whom what should be directly known has been directly known, what should be fully understood has been fully understood, what should be abandoned has been abandoned, what should be developed has been developed, what should be realized has been realized — so that in one part what should be realized has been realized, and in one part what should be realized has not been realized?
P. It should not be said thus. …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.