NE 21 — Sự Phối Hợp Cách Truyền Đạt Bằng Sự Tìm Hiểu

53. Herein, what is the Concordance of the Method of Investigation? Herein, craving is twofold: skillful and unskillful. Unskillful craving leads to saṃsāra; skillful craving leads to the dwindling of rebirth—it is the craving for abandonment. Conceit is also twofold: skillful and unskillful. The conceit by relying on which one abandons conceit, this conceit is skillful. But the conceit that produces suffering, this conceit is unskillful. Herein, with regard to the displeasure based on renunciation, [when one thinks]: “When, oh when, shall I, having realized it, enter and dwell in that sphere which the noble ones, having realized, enter and dwell in?”—for that person, longing arises. From longing as a condition, displeasure arises. This craving is skillful. Craving for the liberation of mind through dispassion for lust is skillful. The liberation by wisdom through dispassion for ignorance, and the craving that has it as its object, are also skillful.

What is its investigation? The eight path-factors: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Where should that concentration be seen? In the fourth jhāna. For in the fourth jhāna, one develops a mind endowed with eight factors: purified, cleansed, spotless, free from imperfections, malleable, workable, established, and having attained the imperturbable. There, one attains eight things: the six higher knowledges and two special qualities. Because that mind is purified, it is cleansed; because it is cleansed, it is spotless; because it is spotless, it is free from imperfections; because it is free from imperfections, it is malleable; because it is malleable, it is workable; because it is workable, it is established; because it is established, it has attained the imperturbable. Herein, both blemishes and imperfections belong to the faction of craving. And whatever agitation and instability of mind there is, this belongs to the faction of views.

Four faculties—the faculty of pain, the faculty of displeasure, the faculty of pleasure, and the faculty of joy—cease in the fourth jhāna; for that person, the faculty of equanimity remains. He attends calmly to a higher attainment. For him who attends calmly to a higher attainment, in the fourth jhāna gross perception, dissatisfaction, and the perception of resistance are established. By completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, he, [perceiving] ‘space is infinite,’ having realized it, enters and dwells in the attainment of the base of infinite space. The directing towards higher knowledge transcends the designation of perception of form and the perception of diversity, and for him the perception of resistance goes to cessation. Thus, for that concentrated person, the concentration, the light, and the vision of forms disappear. That concentration, endowed with six factors, should be reviewed: ‘My mind is accompanied by non-covetousness in regard to the whole world; my mind is without ill will towards all beings; my energy is aroused and exerted; my body is tranquil and unagitated; my mind is concentrated and undistracted; my mindfulness is established and unconfused.’ Herein, the mind accompanied by non-covetousness in regard to the whole world, the mind without ill will towards all beings, the aroused and exerted energy, and the concentrated and undistracted mind—this is serenity. The tranquil and unagitated body—this is an accessory of concentration. The established and unconfused mindfulness—this is insight.

54. That concentration should be known in five ways. ‘This concentration is happiness in the present’: thus for him personal knowledge and vision becomes present. ‘This concentration has a pleasant result in the future’: thus for him personal knowledge and vision becomes present. ‘This concentration is noble and unworldly’: thus for him personal knowledge and vision becomes present. ‘This concentration is cultivated by excellent persons’: thus for him personal knowledge and vision becomes present. ‘This concentration is peaceful and sublime, obtained through tranquility, attained through unification, and not obtained by restraining and suppressing with exertion’: thus for him personal knowledge and vision becomes present. And further, regarding this concentration: ‘I enter it mindfully, I emerge from it mindfully’: thus for him personal knowledge and vision becomes present. Herein, the concentration that is happiness in the present and the concentration that has a pleasant result in the future—this is serenity. The concentration that is noble and unworldly; the concentration that is cultivated by excellent persons; the concentration that is peaceful and sublime, obtained through tranquility, attained through unification, and not obtained by restraining and suppressing with exertion; and that ‘I enter this concentration mindfully and emerge from it mindfully’—this is insight.

That concentration should be known in five ways: the pervasion of rapture, the pervasion of pleasure, the pervasion of mind, the pervasion of light, and the sign of reviewing. Herein, the pervasion of rapture, the pervasion of pleasure, and the pervasion of mind—this is serenity. The pervasion of light and the sign of reviewing—this is insight.

55. The ten kasiṇa bases are: the earth kasiṇa, the water kasiṇa, the fire kasiṇa, the air kasiṇa, the blue kasiṇa, the yellow kasiṇa, the red kasiṇa, the white kasiṇa, the space kasiṇa, and the consciousness kasiṇa. Herein, the earth kasiṇa, the water kasiṇa, and so forth up to the white kasiṇa—these eight kasiṇas are serenity. The space kasiṇa and the consciousness kasiṇa—this is insight. Thus, the entire noble path, in whatever way it has been spoken of, should be connected with serenity and insight in that very manner. They are encompassed by three states: by impermanence, by suffering, and by non-self. One who develops serenity and insight develops the three doors to liberation. Developing the three doors to liberation, one develops the three aggregates. Developing the three aggregates, one develops the noble eightfold path.

A person of lustful temperament is liberated by means of the signless door to liberation, training in the higher training in mind, abandoning the unwholesome root of greed, not approaching contact that is to be felt as pleasant, fully understanding pleasant feeling, washing away the stain of lust, shaking off the dust of lust, vomiting the poison of lust, extinguishing the fire of lust, uprooting the dart of lust, and unraveling the tangle of lust. A person of hateful temperament is liberated by means of the desireless door to liberation, training in the higher training in virtue, abandoning the unwholesome root of hatred, not approaching contact that is to be felt as painful, fully understanding painful feeling, washing away the stain of hatred, shaking off the dust of hatred, vomiting the poison of hatred, extinguishing the fire of hatred, uprooting the dart of hatred, and unraveling the tangle of hatred. A person of deluded temperament is liberated by means of the emptiness door to liberation, training in the higher training in wisdom, abandoning the unwholesome root of delusion, not approaching contact that is to be felt as neither-painful-nor-pleasant, fully understanding neither-painful-nor-pleasant feeling, washing away the stain of delusion, shaking off the dust of delusion, vomiting the poison of delusion, extinguishing the fire of delusion, uprooting the dart of delusion, and unraveling the tangle of delusion.

Herein, the emptiness door to liberation is the aggregate of wisdom; the signless door to liberation is the aggregate of concentration; the desireless door to liberation is the aggregate of virtue. Developing these three doors to liberation, one develops the three aggregates. Developing the three aggregates, one develops the noble eightfold path. Herein, right speech, right action, and right livelihood: this is the aggregate of virtue. Right effort, right mindfulness, and right concentration: this is the aggregate of concentration. Right view and right intention: this is the aggregate of wisdom.

Herein, the aggregate of virtue and the aggregate of concentration are serenity; the aggregate of wisdom is insight. For one who develops serenity and insight, two factors of existence—body and mind—undergo development. Virtue and concentration, the two steps in the practice leading to the cessation of existence, undergo development. That monk has a developed body, developed virtue, a developed mind, and developed wisdom. When the body is being developed, two states undergo development: right action and right effort. When virtue is being developed, two states undergo development: right speech and right livelihood. When the mind is being developed, two states undergo development: right mindfulness and right concentration. When wisdom is being developed, two states undergo development: right view and right intention.

Herein, right action and right effort may be bodily or may be mental. Therein, what is included in the body undergoes development when the body is developed; what is included in the mind undergoes development when the mind is developed. Developing serenity and insight, one reaches fivefold attainment: there is swift attainment, attainment through release, great attainment, extensive attainment, and attainment without remainder. Therein, through serenity, there is swift attainment, great attainment, and extensive attainment; through insight, there is attainment through release and attainment without remainder.

56. Herein, the Teacher who teaches, endowed with the ten powers, does not cause his disciples to fail with his instruction. He instructs in three ways: “Do this; do it by this means; for you who do so, this will be for your welfare and happiness.” That one thus advised, thus instructed, acting accordingly, and practicing accordingly, would not attain that ground—such a case does not exist. That one thus advised and thus instructed, not fulfilling the aggregate of virtue, would attain that ground—such a case does not exist. That one thus advised and thus instructed, fulfilling the aggregate of virtue, would attain that ground—such a case exists.

That for you, being a Perfectly Self-Enlightened One, these phenomena are not fully understood—such a case does not exist. That for you, being one with all taints destroyed, these taints are not yet destroyed—such a case does not exist. That the Dhamma taught by you for a certain purpose does not lead one who practices it to the complete destruction of suffering—such a case does not exist. That your disciple, who practices in accordance with the Dhamma, who has a practice worthy of respect, who lives in accordance with the Dhamma, will not realize a further, extensive, and superior attainment beyond the previous one—such a case does not exist.

That those phenomena declared to be obstructive are not capable of being an obstruction for one who engages in them—such a case does not exist. That those phenomena which are not conducive to release would lead one who practices them to the complete destruction of suffering—such a case does not exist. That those phenomena which are conducive to release do lead one who practices them to the complete destruction of suffering—such a case exists. That your disciple, being one with residue, would attain the Nibbāna-element without residue—such a case does not exist.

That one accomplished in view would deprive his mother of life, or would severely strike her with hands or feet—such a case does not exist. That an ordinary person would deprive his mother of life, or would severely strike her with hands or feet—such a case exists. Likewise for a father, an Arahant, or a bhikkhu. That a person accomplished in view would split the Saṅgha or cause a rift in the Saṅgha—such a case does not exist. That an ordinary person would split the Saṅgha or cause a rift in the Saṅgha—such a case exists. That one accomplished in view, with a mind of ill will, would cause the Tathāgata's blood to flow, or, with a mind of ill will, would destroy the stupa of a Tathāgata who has attained Parinibbāna—such a case does not exist. That an ordinary person, with a mind of ill will, would cause the Tathāgata's blood to flow, or, with a mind of ill will, would destroy the stupa of a Tathāgata who has attained Parinibbāna—such a case exists. That one accomplished in view would acknowledge another teacher, even for the sake of his life—such a case does not exist. That an ordinary person would acknowledge another teacher—such a case exists. That one accomplished in view would seek another worthy of offerings outside this Dispensation—such a case does not exist. That an ordinary person would seek another worthy of offerings outside this Dispensation—such a case exists. That one accomplished in view would believe in purification through superstitious rites—such a case does not exist. That an ordinary person would believe in purification through superstitious rites—such a case exists.

57. That a woman would be a wheel-turning monarch—such a case does not exist. That a man would be a wheel-turning monarch—such a case exists. That a woman would be Sakka, ruler of the devas—such a case does not exist. That a man would be Sakka, ruler of the devas—such a case exists. That a woman would be Māra the Evil One—such a case does not exist. That a man would be Māra the Evil One—such a case exists. That a woman would be a Great Brahmā—such a case does not exist. That a man would be a Great Brahmā—such a case exists. That a woman would be a Tathāgata, an Arahant, a Perfectly Self-Enlightened One—such a case does not exist. That a man would be a Tathāgata, an Arahant, a Perfectly Self-Enlightened One—such a case exists.

That two Tathāgatas, Arahants, Perfectly Self-Enlightened Ones would arise simultaneously in one world-system or teach the Dhamma—such a case does not exist. That only one Tathāgata, an Arahant, a Perfectly Self-Enlightened One, will arise in one world-system or will teach the Dhamma—such a case exists.

That the result of the three kinds of misconduct would be desirable, pleasing, dear, and agreeable—this is not a possible case. That the result of the three kinds of misconduct would be undesirable, unpleasing, not dear, and disagreeable—this is a possible case. That the result of the three kinds of good conduct would be undesirable, unpleasing, not dear, and disagreeable—this is not a possible case. That the result of the three kinds of good conduct would be desirable, pleasing, dear, and agreeable—this is a possible case.

That any ascetic or brahmin who is a charlatan, a flatterer, and a diviner—making the practice of charlatanry, flattery, and divination a forerunner, without having abandoned the five hindrances which are defilements of the mind and weakeners of wisdom, dwelling with unestablished mindfulness in the four foundations of mindfulness, without having developed the seven factors of enlightenment—would awaken to unsurpassed perfect self-enlightenment: this is not a possible case. That any ascetic or brahmin who is free from all faults, having abandoned the five hindrances which are defilements of the mind and weakeners of wisdom, dwelling with established mindfulness in the four foundations of mindfulness, having developed the seven factors of enlightenment—would awaken to unsurpassed perfect self-enlightenment: this is a possible case. The knowledge herein regarding cause, regarding possibility, without limitation, is called the knowledge of the possible and the impossible; this is the first power of a Tathāgata.

Thus, all phenomena that fall into the category of the possible and impossible are of a nature to be exhausted, of a nature to perish, of a nature to fade away, and of a nature of cessation. Some beings go to a heavenly destination, some go to a destination of loss, and some go to Nibbāna. Thus has the Blessed One spoken:

58.

All beings will die, for life has death as its end. They will go according to their deeds, reaping the fruits of merit and demerit. Those who have done evil deeds go to hell, and those who have done meritorious deeds go to a good destination. And others, having developed the path, attain Parinibbāna without taints.

‘All beings’ means noble ones and ignoble ones, those included in the existing personality and those who have transcended the existing personality. ‘They will die’ means they will die by two kinds of death: by slow death and by non-slow death. For those included in the existing personality, death is non-slow; for those who have transcended the existing personality, death is slow. ‘Life has death as its end’ means the end of life is the end that is death, through the exhaustion of the life-span and the cessation of the faculties. ‘They will go according to their deeds’ means ownership of kamma. ‘Reaping the fruits of merit and demerit’ means that the manifestation of the fruit of kamma and its inseparability are demonstrated.

‘Those who have done evil deeds go to hell’ refers to those with demeritorious formations. ‘And those who have done meritorious deeds go to a good destination’ means those with meritorious formations will go to a good destination. ‘And others, having developed the path, attain Parinibbāna without taints’ means the transcending of all formations. Therefore, the Blessed One said: ‘All… (etc.)… without taints, attain Parinibbāna.’

By the text, 'All beings will die, for life has death as its end. They will go according to their deeds, reaping the fruits of merit and demerit. Those who have done evil deeds go to hell,' the fearsome practice and the scorching practice are shown. By the text, 'And others, having developed the path, attain Parinibbāna without taints,' the middle practice is shown. By the text, 'All beings will die, for life has death as its end, they will go according to their deeds, reaping the fruits of merit and demerit, those who have done evil deeds go to hell,' this is defilement. Thus, it produces saṃsāra. By the text, 'All beings will die… (etc.)… those who have done evil deeds go to hell,' these three rounds are shown: the round of suffering, the round of kamma, and the round of defilements. By the text, 'And others, having developed the path, attain Parinibbāna without taints,' the freedom from the three rounds is shown. By the text, 'All beings will die… (etc.)… those who have done evil deeds go to hell,' the disadvantage is shown. By 'and those with meritorious deeds go to a good destination,' the gratification is shown. By 'And others, having developed the path, attain Parinibbāna without taints,' the escape is shown. By the text, 'All beings will die… (etc.)… those who have done evil deeds go to hell,' cause and fruit are shown; the five aggregates are the fruit, craving is the cause. By 'And others, having developed the path, attain Parinibbāna without taints,' the path and the fruit are stated. By the text, 'All beings will die, for life has death as its end. They will go according to their deeds, reaping the fruits of merit and demerit. Those who have done evil deeds go to hell,' this is defilement. That defilement is threefold: the defilement of craving, the defilement of views, and the defilement of misconduct.

59. Therein, the defilement of craving is to be indicated by three kinds of craving: craving for sensual pleasures, craving for existence, and craving for non-existence. Or, it is to be indicated by whatever object one is attached to. Its detail is the thirty-six courses of the web of craving. Therein, the defilement of views is to be indicated by annihilationism and eternalism. Or, it is to be indicated by whatever object one adheres to by way of views, thinking, 'This alone is true, all else is worthless.' Its detail is the sixty-two kinds of views. Therein, the defilement of misconduct is to be indicated by the action of mental volition, that is, by the three kinds of misconduct: bodily misconduct, verbal misconduct, and mental misconduct. Its detail is the ten unwholesome courses of action. By the text, 'And others, having developed the path, attain Parinibbāna without taints,' this is purification.

That purification is threefold: the defilement of craving is purified by serenity; that serenity is the aggregate of concentration. The defilement of views is purified by insight; that insight is the aggregate of wisdom. The defilement of misconduct is purified by good conduct; that good conduct is the aggregate of virtue.

By the text, 'All beings will die, for life has death as its end. They will go according to their deeds, having approached the fruits of merit and demerit. Those who have done evil deeds go to hell,' the practice of demerit is stated. By 'and those with meritorious deeds go to a good destination,' the practice of merit is stated. By 'And others, having developed the path, attain Parinibbāna without taints,' the practice that transcends merit and demerit is stated. Therein, both the practice of merit and the practice of demerit constitute the single practice that leads everywhere: one leads to the woeful states, and one to the deva realms. And the practice that transcends merit and demerit is the practice that leads to that very state.

There are three categories: the category fixed in wrongness, the category fixed in rightness, and the unfixed category. Herein, both the category fixed in wrongness and the category fixed in rightness constitute a single practice leading to their respective destinations. The unfixed category, however, is the practice that leads everywhere. For what reason? Gaining a condition, one might be reborn in hell; gaining a condition, one might be reborn in the animal realm; gaining a condition, one might be reborn in the realm of ghosts; gaining a condition, one might be reborn among the asuras; gaining a condition, one might be reborn among the devas; gaining a condition, one might be reborn among humans; or gaining a condition, one might attain Parinibbāna. Therefore, this is the practice that leads everywhere. The knowledge herein—regarding cause, regarding condition, without limit—is called the knowledge of the practice that leads everywhere, the second power of the Tathāgata.

Thus, the practice that leads to all existences is the world of many elements; the practice that leads to that very state is the world of various elements. Herein, what is the world of many elements? The eye-element, the form-element, the eye-consciousness-element; the ear-element, the sound-element, the ear-consciousness-element; the nose-element, the odor-element, the nose-consciousness-element; the tongue-element, the taste-element, the tongue-consciousness-element; the body-element, the tangible-object-element, the body-consciousness-element; the mind-element, the mental-object-element, the mind-consciousness-element; the earth-element, the water-element, the fire-element, the wind-element, the space-element, the consciousness-element; the element of sensual desire, the element of ill will, the element of cruelty; the element of renunciation, the element of non-ill will, the element of non-cruelty; the element of suffering, the element of displeasure, the element of ignorance; the element of happiness, the element of joy, the element of equanimity; the form-element, the formless-element, the cessation-element, the formations-element, the Nibbāna-element. This is the world of many elements.

Herein, what is the world of various elements? The eye-element is one thing, the form-element is another, the eye-consciousness-element is another. So it is with all. The Nibbāna-element is another. The knowledge herein, by way of cause, by way of condition, without limitation, is called the knowledge of the many elements and the various elements—the third power of the Tathāgata.

60. Thus, in this world of many and various elements, whatever element beings are inclined towards, that very element they resolve upon and are intent upon. Some are inclined towards forms, some towards sounds, some towards smells, some towards tastes, some towards tangible objects, some towards mental objects, some towards women, some towards men, some towards generosity, some towards the inferior, some towards the superior, some towards devas, some towards humans, some towards Nibbāna. The knowledge herein, by way of cause, by way of condition, without limitation—that 'This being is trainable,' 'This being is not trainable,' 'This being is one who goes to a happy destination,' 'This being is one who goes to a woeful destination'—this is called the knowledge of the various dispositions of beings, the fourth power of the Tathāgata.

Thus, as they are in accordance with their inclinations, they undertake that particular undertaking of kamma. They undertake six kinds of kamma: some through the power of greed, some through the power of hatred, some through the power of delusion, some through the power of faith, some through the power of energy, and some through the power of wisdom. When analyzed, this kamma is twofold: that which leads through saṃsāra and that which leads to Nibbāna.

Herein, whatever kamma one performs through the power of greed, the power of hatred, and the power of delusion, this kamma is dark with a dark result. Herein, whatever kamma one performs through the power of faith, this kamma is bright with a bright result. Herein, whatever kamma one performs through the power of greed, the power of hatred, the power of delusion, and the power of faith, this kamma is dark-and-bright with a dark-and-bright result. Herein, whatever kamma one performs through the power of energy and the power of wisdom, this kamma is neither dark nor bright, with a neither-dark-nor-bright result. Being the highest kamma, the best of kammas, this kamma leads to the destruction of kamma.

There are four undertakings of kamma. There is an undertaking of kamma that is pleasant in the present and has a painful result in the future. There is an undertaking of kamma that is painful in the present and has a pleasant result in the future. There is an undertaking of kamma that is both painful in the present and has a painful result in the future. There is an undertaking of kamma that is both pleasant in the present and has a pleasant result in the future. When the Blessed One knows of a person: 'By this person, an unwholesome undertaking of kamma has been accumulated; it is unripe but is present to give its result, and he is incapable of attaining disenchantment,' He does not admonish that person. Such were Devadatta, Kokālika, and Sunakkhatta, the Licchavi son. But as for any other beings who are fixed in wrongness, yet for these persons the accumulated unwholesome kamma has not yet reached completion: knowing that before it reaches completion, before it produces its fruit, before it obstructs the path, before it transcends trainability, the Blessed One admonishes those persons while their kamma is incomplete. Such were Puṇṇa, who practiced the cow-asceticism, and the naked ascetic who practiced the dog-asceticism.

61. And for this person, the Blessed One knows: 'This person's unwholesome undertaking of kamma, upon becoming complete, will obstruct the path.' Knowing that before it reaches completion, before it produces its fruit, before it obstructs the path, before it transcends trainability, the Blessed One admonishes that person while it is incomplete. Such was the Venerable Aṅgulimāla.

Of all kammas, there is the state of being soft, medium, and intense. Herein, the imperturbable formations are soft; the remaining wholesome formations are medium; and the unwholesome formations are intense. The knowledge herein, by way of cause, by way of condition, without limitation, is this: 'This result is to be experienced in this very life,' 'This result is to be experienced in the next birth,' 'This result is to be experienced in subsequent births'; 'This result is to be experienced in hell,' 'This result is to be experienced in the animal realm,' 'This result is to be experienced in the realm of petas,' 'This result is to be experienced in the realm of asuras,' 'This result is to be experienced in the deva world,' 'This result is to be experienced in the human world.' This is called the knowledge of the diversity of results of past, future, and present undertakings of kamma, by way of cause, by way of condition, without limitation—the fifth power of the Tathāgata.

62. Thus, for kammas, jhānas, liberations, concentrations, and attainments so undertaken: this is the defilement, this is the purification, this is the emergence. The knowledge that 'In this way it becomes defiled, in this way it is purified, in this way one emerges' is unobstructed.

Herein, how many jhānas are there? Four jhānas. How many liberations? There are eleven, eight, seven, three, and two. How many concentrations? There are three concentrations: concentration with applied thought and sustained thought, concentration without applied thought but with sustained thought only, and concentration without applied thought or sustained thought. How many attainments? There are five attainments: the attainment of perception, the attainment of non-perception, the attainment of neither-perception-nor-non-perception, the attainment of manifest perception, and the attainment of cessation.

Herein, what is defilement? For the first jhāna, sensual desire and ill will are defilements. And the first two kinds of persons who enter jhāna without aversion, or alternatively, any concentration that is subject to decline—this is defilement. Herein, what is cleansing? The purification from hindrances for the first jhāna, and the last two kinds of persons who enter jhāna without aversion, or alternatively, any concentration that is subject to distinction—this is cleansing. Herein, what is emergence? The skill in emerging from attainment—this is emergence. The knowledge herein, by way of cause, by way of condition, and without limitation, is called the knowledge of defilement, cleansing, and emergence regarding all jhānas, liberations, concentrations, and attainments—the sixth power of the Tathāgata.

63. Thus, for that very concentration, there are three attendant qualities: the faculties, the powers, and energy. Those same faculties become powers through the strength of energy. In the sense of dominance, they are faculties; in the sense of being unshakable, they are powers. Thus, their gradation is as soft, medium, and sharp: this is one with soft faculties, this is one with medium faculties, this is one with sharp faculties. Herein, the Blessed One instructs the one with sharp faculties with a brief exhortation; the Blessed One instructs the one with medium faculties with a brief and detailed exhortation; the Blessed One instructs the one with mild faculties with a detailed exhortation. Herein, the Blessed One points out a gentle Dhamma discourse to the one with sharp faculties; the Blessed One points out a gentle and sharp Dhamma discourse to the one with medium faculties; the Blessed One points out a sharp Dhamma discourse to the one with mild faculties. Herein, the Blessed One points out tranquility to the one with sharp faculties; the Blessed One points out tranquility and insight to the one with medium faculties; the Blessed One points out insight to the one with mild faculties. Herein, the Blessed One points out escape to the one with sharp faculties; the Blessed One points out both the drawback and escape to the one with medium faculties; the Blessed One points out the gratification, the drawback, and the escape to the one with mild faculties. Herein, the Blessed One prescribes the training in higher wisdom for the one with sharp faculties; the Blessed One prescribes the training in higher mind for the one with medium faculties; and the Blessed One prescribes the training in higher virtue for the one with mild faculties.

The knowledge herein, by way of cause, by way of condition, and without limitation, that: 'This one has reached this plane and this cultivation, at this time, with this instruction; such is his disposition, such is his inclination, and such is his underlying tendency.' This is called the knowledge of the diversity in the degree of mastery of the faculties of other beings and other individuals—the seventh power of the Tathāgata.

Thus, herein, he recollects his manifold past abodes. That is to say: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many thousands of births, many hundreds of thousands of births, many eons of contraction, many eons of expansion, many eons of contraction and expansion. ‘There I was of such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span. Passing away from there, I was reborn elsewhere. There too I was of such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span. Passing away from there, I have been reborn here.’ Thus he recollects his manifold past abodes with their aspects and with their summary indications.

64. Herein, among beings bound for heaven, among beings bound for the human world, and among beings bound for the plane of misery, for this individual, greed and related qualities are abundant and non-greed and related qualities are weak; for this individual, non-greed and related qualities are abundant and greed and related qualities are weak. And whichever are abundant, whichever are weak, for this individual these faculties have not been accumulated—whether in a crore of eons, or a hundred thousand eons, or a thousand eons, or a hundred eons, or an eon, or an intermediary eon, or half an eon, or a year, or half a year, or a month, or a fortnight, or a day, or a moment—through this negligence or this confidence. Recalling each and every existence, the Blessed One knows it completely. Herein, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and bad destinations—and he understands beings faring according to their kamma: "Indeed, sirs, these beings were endowed with misconduct of body, speech, and mind; they were revilers of the noble ones, held wrong views, and undertook actions based on wrong view. They, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, a state of ruin, in hell."

Sirs, these beings are endowed with good bodily conduct, good verbal conduct, and good mental conduct; they do not revile the noble ones, possess right view, and undertake actions based on right view. On the breaking up of the body, after death, they are reborn in a good destination, the heavenly world. Thus He knows: among beings who have reached the heavenly world, among beings who have reached the human world, and among beings who have reached the planes of misery, that by this person such kamma was accumulated in such-and-such a koṭi of kappas, or in a hundred thousand kappas, or in a thousand kappas, or in a hundred kappas, or in a kappa, or in an intermediate kappa, or in a half kappa, or in a year, or in a month, or in a fortnight, or in a day, or in a moment, through such-and-such negligence or through such-and-such faith. These two knowledges of the Blessed One—the knowledge of the recollection of past lives and the divine eye—are the eighth and ninth powers of the Tathāgata.

Thus, among these, that omniscience was attained, all dhammas were known, the stainless and undefiled knowledge of omniscience arose, and Māra was slain at the foot of the Bodhi tree—this, the knowledge of the destruction of all taints, is the tenth power of the Blessed One. Indeed, the Buddhas, the Blessed Ones, are endowed with the ten powers.

The exposition of the Coincidence of Investigation is concluded.