[655] [S.] What does the person who is practicing for the realization (sacchikiriyā) of Arahantship abandon by the seeing of suffering (dukkhadassana)?
[P.] He abandons one fourth part of greed for fine-material existence (rūparāga), greed for immaterial existence (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā), and of the defilements (kilesa) standing together with these.
[S.] Then as to a fourth part is he an Arahant, and as to a fourth part not an Arahant? As to a fourth part has he reached, obtained, attained, and realized Arahantship — does he dwell having entered upon it, dwell having touched it with the body — while as to a fourth part he dwells not having touched it with the body? As to a fourth part is he one devoid of lust, devoid of hatred, devoid of delusion, who has done what had to be done, laid down the burden, reached his own goal, whose fetters (saṃyojana) of existence are utterly destroyed, who is liberated through final knowledge; whose bar is lifted, whose moat is filled in, whose pillar is drawn out, who has no bolt; a noble one whose banner is lowered, whose burden is put down, who is unfettered, whose victory is thoroughly won; by whom suffering has been fully understood, the origin (samudaya) abandoned, cessation (nirodha) realized, the path (magga) developed; for whom what is to be directly known has been directly known, what is to be fully understood has been fully understood, what is to be abandoned has been abandoned, what is to be developed has been developed, … what is to be realized has been realized — while as to a fourth part what is to be realized has not been realized?
[P.] Nay, it should not be said thus. …
[S.] … By the seeing of the origin … by the seeing of cessation … by the seeing of the path — what does he abandon?
[P.] He abandons one fourth part of greed for fine-material existence, greed for immaterial existence, conceit, restlessness, and ignorance, and of the defilements standing together with these.
[S.] Then as to a fourth part is he an Arahant, and as to a fourth part not an Arahant? As to a fourth part has he reached, obtained, attained, and realized Arahantship — does he dwell having entered upon it, dwell having touched it with the body — while as to a fourth part he dwells not having touched it with the body? As to a fourth part is he one devoid of lust, devoid of hatred, devoid of delusion, who has done what had to be done, laid down the burden, reached his own goal, whose fetters of existence are utterly destroyed, who is liberated through final knowledge; whose bar is lifted, whose moat is filled in, whose pillar is drawn out, who has no bolt; a noble one whose banner is lowered, whose burden is put down, who is unfettered, whose victory is thoroughly won; by whom suffering has been fully understood, the origin abandoned, cessation realized, the path developed; for whom what is to be directly known has been directly known, what is to be fully understood has been fully understood, what is to be abandoned has been abandoned, what is to be developed has been developed, … what is to be realized has been realized — while as to a fourth part what is to be realized has not been realized?
[P.] Nay, it should not be said thus. …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.