Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life. Then that spiritual path is incomplete in that respect.

But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect.

Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. Then that spiritual path is incomplete in that respect.

But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, then that spiritual path is complete in that respect.

Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks. But there are no competent middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate white-clothed laymen, white-clothed laymen enjoying sensual pleasures, celibate white-clothed laywomen, white-clothed laywomen enjoying sensual pleasures. … There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans … the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame. Then that spiritual path is incomplete in that respect.

But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, laywomen enjoying sensual pleasures, and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame, then that spiritual path is complete in that respect.

I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. My disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.

I have today disciples who are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures. Today my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me. Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the mendicant Saṅgha. And if there’s any spiritual path of which it may be rightly said that it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it’s of this spiritual path that this should be said.

Uddaka, son of Rāma, used to say: ‘Seeing, one does not see.’ But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: ‘Seeing, one does not see.’ But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only concerning a razor. If there’s anything of which it may be rightly said: ‘Seeing, one does not see,’ it’s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. One does not see this: anything that, were it to be removed, would make it purer. One does not see this: anything that, were it to be added, would make it more complete. Thus it is rightly said: ‘Seeing, one does not see.’