PS 1.1 — Giảng về Trí

The teaching, "These phenomena are to be fully understood," is 'attentive listening'. The wisdom that understands it is the knowledge born of hearing.

The teaching, "These phenomena are to be abandoned," is 'attentive listening'. The wisdom that understands it is the knowledge born of hearing.

The teaching, 'These phenomena are to be developed,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'These phenomena are to be directly experienced,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'These phenomena are connected with decline,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'These phenomena are connected with stability,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'These phenomena are connected with distinction,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'These phenomena are connected with penetration,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'All conditioned phenomena are impermanent,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'All conditioned phenomena are suffering,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'All phenomena are not-self,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'This is the noble truth of suffering,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'This is the noble truth of the origin of suffering,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'This is the noble truth of the cessation of suffering,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

The teaching, 'This is the noble truth of the path leading to the cessation of suffering,' is attentive listening; the wisdom in understanding that is knowledge based on learning.

2. How is the teaching, 'These phenomena are to be known through higher knowledge,' attentive listening, and the wisdom in understanding that, knowledge based on learning?

One thing is to be directly known: all beings are sustained by nutriment. Two things are to be directly known: two elements. Three things are to be directly known: three elements. Four things are to be directly known: the four noble truths. Five things are to be directly known: five spheres of liberation. Six things are to be directly known: the six fields of supremacy. Seven things are to be directly known: seven grounds for exposition. Eight things are to be directly known: eight spheres of mastery. Nine things are to be directly known: nine successive states of dwelling. Ten things are to be directly known: ten grounds for wearing away.

3. “Bhikkhus, all is to be directly known. And what, bhikkhus, is the all that is to be directly known? The eye, bhikkhus, is to be directly known; forms are to be directly known; eye-consciousness is to be directly known; eye-contact is to be directly known; and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known. The ear is to be directly known; sounds are to be directly known… The nose is to be directly known; odors are to be directly known… The tongue is to be directly known; flavors are to be directly known… The body is to be directly known; tangible objects are to be directly known… The mind is to be directly known; mental phenomena are to be directly known; mind-consciousness is to be directly known; mind-contact is to be directly known; and whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known.”

Form is to be directly known; feeling is to be directly known; perception is to be directly known; formations are to be directly known; consciousness is to be directly known.

The eye is to be directly known; the ear is to be directly known; the nose is to be directly known; the tongue is to be directly known; the body is to be directly known; the mind is to be directly known. Forms are to be directly known; sounds are to be directly known; smells are to be directly known; tastes are to be directly known; tactile objects are to be directly known; mental phenomena are to be directly known. Eye-consciousness is to be directly known; ear-consciousness is to be directly known; nose-consciousness is to be directly known; tongue-consciousness is to be directly known; body-consciousness is to be directly known; mind-consciousness is to be directly known. Eye-contact is to be directly known; ear-contact is to be directly known; nose-contact is to be directly known; tongue-contact is to be directly known; body-contact is to be directly known; mind-contact is to be directly known. Feeling born of eye-contact is to be directly known; feeling born of ear-contact is to be directly known; feeling born of nose-contact is to be directly known; feeling born of tongue-contact is to be directly known; feeling born of body-contact is to be directly known; feeling born of mind-contact is to be directly known. Perception of forms is to be directly known; perception of sounds is to be directly known; perception of smells is to be directly known; perception of tastes is to be directly known; perception of tactile objects is to be directly known; perception of mental phenomena is to be directly known. Volition regarding forms is to be directly known; volition regarding sounds is to be directly known; volition regarding smells is to be directly known; volition regarding tastes is to be directly known; volition regarding tactile objects is to be directly known; volition regarding mental phenomena is to be directly known. Craving for forms is to be directly known; craving for sounds is to be directly known; craving for smells is to be directly known; craving for tastes is to be directly known; craving for tactile objects is to be directly known; craving for mental phenomena is to be directly known. Applied thought regarding forms is to be directly known; applied thought regarding sounds is to be directly known; applied thought regarding smells is to be directly known; applied thought regarding tastes is to be directly known; applied thought regarding tactile objects is to be directly known; applied thought regarding mental phenomena is to be directly known. Sustained thought regarding forms is to be directly known; sustained thought regarding sounds is to be directly known; sustained thought regarding smells is to be directly known; sustained thought regarding tastes is to be directly known; sustained thought regarding tactile objects is to be directly known; sustained thought regarding mental phenomena is to be directly known.

4. The earth element is to be known through higher knowledge; the water element is to be known through higher knowledge; the fire element is to be known through higher knowledge; the air element is to be known through higher knowledge; the space element is to be known through higher knowledge; the consciousness element is to be known through higher knowledge.

The earth kasina is to be known through higher knowledge; the water kasina is to be known through higher knowledge; the fire kasina is to be known through higher knowledge; the air kasina is to be known through higher knowledge; the blue kasina is to be known through higher knowledge; the yellow kasina is to be known through higher knowledge; the red kasina is to be known through higher knowledge; the white kasina is to be known through higher knowledge; the space kasina is to be known through higher knowledge; the consciousness kasina is to be known through higher knowledge.

Hair of the head is to be known through higher knowledge; hair of the body is to be known through higher knowledge; nails are to be known through higher knowledge; teeth are to be known through higher knowledge; skin is to be known through higher knowledge; flesh is to be known through higher knowledge; sinews are to be known through higher knowledge; bones are to be known through higher knowledge; bone marrow is to be known through higher knowledge; the kidneys are to be known through higher knowledge; the heart is to be known through higher knowledge; the liver is to be known through higher knowledge; the pleura is to be known through higher knowledge; the spleen is to be known through higher knowledge; the lungs are to be known through higher knowledge; the large intestine is to be known through higher knowledge; the small intestine is to be known through higher knowledge; undigested food is to be known through higher knowledge; feces are to be known through higher knowledge; bile is to be known through higher knowledge; phlegm is to be known through higher knowledge; pus is to be known through higher knowledge; blood is to be known through higher knowledge; sweat is to be known through higher knowledge; fat is to be known through higher knowledge; tears are to be known through higher knowledge; serum is to be known through higher knowledge; saliva is to be known through higher knowledge; mucus is to be known through higher knowledge; synovial fluid is to be known through higher knowledge; urine is to be known through higher knowledge; the brain is to be known through higher knowledge.

The eye base is to be known through higher knowledge; the form base is to be known through higher knowledge. The ear base is to be known through higher knowledge; the sound base is to be known through higher knowledge. The nose base is to be known through higher knowledge; the odor base is to be known through higher knowledge. The tongue base is to be known through higher knowledge; the taste base is to be known through higher knowledge. The body base is to be known through higher knowledge; the tactile base is to be known through higher knowledge. The mind base is to be known through higher knowledge; the mental-object base is to be known through higher knowledge.

The eye-element should be directly known; the form-element should be directly known; the eye-consciousness-element should be directly known. The ear-element should be directly known; the sound-element should be directly known; the ear-consciousness-element should be directly known. The nose-element should be directly known; the odor-element should be directly known; the nose-consciousness-element should be directly known. The tongue-element should be directly known; the taste-element should be directly known; the tongue-consciousness-element should be directly known. The body-element should be directly known; the tangible-element should be directly known; the body-consciousness-element should be directly known. The mind-element should be directly known; the mental-object-element should be directly known; the mind-consciousness-element should be directly known.

The eye-faculty should be directly known; the ear-faculty should be directly known; the nose-faculty should be directly known; the tongue-faculty should be directly known; the body-faculty should be directly known; the mind-faculty should be directly known; the life-faculty should be directly known; the feminine faculty should be directly known; the masculine faculty should be directly known; the faculty of pleasant feeling should be directly known; the faculty of painful feeling should be directly known; the faculty of joy should be directly known; the faculty of sorrow should be directly known; the faculty of equanimity should be directly known; the faculty of faith should be directly known; the faculty of energy should be directly known; the faculty of mindfulness should be directly known; the faculty of concentration should be directly known; the faculty of wisdom should be directly known; the faculty of 'I shall come to know the unknown' should be directly known; the faculty of final knowledge should be directly known; the faculty of one who has final knowledge should be directly known.

5. The sense-sphere should be directly known; the form-sphere should be directly known; the formless-sphere should be directly known. Sensual existence should be directly known; form existence should be directly known; formless existence should be directly known. Existence with perception should be directly known; existence without perception should be directly known; existence with neither perception nor non-perception should be directly known. One-constituent existence should be directly known; four-constituent existence should be directly known; five-constituent existence should be directly known.

6. The first jhāna is to be known through higher knowledge; the second jhāna is to be known through higher knowledge; the third jhāna is to be known through higher knowledge; the fourth jhāna is to be known through higher knowledge. The mind-liberation of loving-kindness is to be known through higher knowledge; the mind-liberation of compassion is to be known through higher knowledge; the mind-liberation of appreciative joy is to be known through higher knowledge; the mind-liberation of equanimity is to be known through higher knowledge. The attainment of the base of infinite space is to be known through higher knowledge; the attainment of the base of infinite consciousness is to be known through higher knowledge; the attainment of the base of nothingness is to be known through higher knowledge; the attainment of the base of neither perception nor non-perception is to be known through higher knowledge.

Ignorance is to be known through higher knowledge; volitional formations are to be known through higher knowledge; consciousness is to be known through higher knowledge; name-and-form is to be known through higher knowledge; the six sense bases are to be known through higher knowledge; contact is to be known through higher knowledge; feeling is to be known through higher knowledge; craving is to be known through higher knowledge; clinging is to be known through higher knowledge; becoming is to be known through higher knowledge; birth is to be known through higher knowledge; aging and death are to be known through higher knowledge.

7. Suffering is to be known through higher knowledge; the origin of suffering is to be known through higher knowledge; the cessation of suffering is to be known through higher knowledge; the path leading to the cessation of suffering is to be known through higher knowledge. Form is to be known through higher knowledge; the origin of form is to be known through higher knowledge; the cessation of form is to be known through higher knowledge; the path leading to the cessation of form is to be known through higher knowledge. Feeling is to be known through higher knowledge… perception is to be known through higher knowledge… volitional formations are to be known through higher knowledge… consciousness is to be known through higher knowledge. The eye is to be known through higher knowledge… aging and death are to be known through higher knowledge; the origin of aging and death is to be known through higher knowledge; the cessation of aging and death is to be known through higher knowledge; the path leading to the cessation of aging and death is to be known through higher knowledge.

The meaning of full understanding concerning suffering is to be directly known; the meaning of abandoning concerning the origin of suffering is to be directly known; the meaning of realization concerning the cessation of suffering is to be directly known; the meaning of development concerning the path leading to the cessation of suffering is to be directly known. The meaning of full understanding concerning form is to be directly known; the meaning of abandoning concerning the origin of form is to be directly known; the meaning of realization concerning the cessation of form is to be directly known; the meaning of development concerning the path leading to the cessation of form is to be directly known. Concerning feeling… perception… formations… consciousness… the eye… aging and death, the meaning of full understanding is to be directly known; the meaning of abandoning concerning the origin of aging and death is to be directly known; the meaning of realization concerning the cessation of aging and death is to be directly known; the meaning of development concerning the path leading to the cessation of aging and death is to be directly known.

The meaning of penetration through full understanding concerning suffering is to be directly known; the meaning of penetration through abandoning concerning the origin of suffering is to be directly known; the meaning of penetration through realization concerning the cessation of suffering is to be directly known; the meaning of penetration through development concerning the path leading to the cessation of suffering is to be directly known. The meaning of penetration through full understanding concerning form is to be directly known; the meaning of penetration through abandoning concerning the origin of form is to be directly known; the meaning of penetration through realization concerning the cessation of form is to be directly known; the meaning of penetration through development concerning the path leading to the cessation of form is to be directly known. Concerning feeling… perception… formations… consciousness… the eye… aging and death, the meaning of penetration through full understanding is to be directly known; the meaning of penetration through abandoning concerning the origin of aging and death is to be directly known; the meaning of penetration through realization concerning the cessation of aging and death is to be directly known; the meaning of penetration through development concerning the path leading to the cessation of aging and death is to be directly known.

8. Suffering should be fully understood; the origin of suffering should be fully understood; the cessation of suffering should be fully understood; the cessation of the origin of suffering should be fully understood; the cessation of desire and lust for suffering should be fully understood; the gratification in suffering should be fully understood; the danger of suffering should be fully understood; the escape from suffering should be fully understood. Form should be fully understood; the origin of form should be fully understood; the cessation of form should be fully understood; the cessation of the origin of form should be fully understood; the cessation of desire and lust for form should be fully understood; the gratification in form should be fully understood; the danger of form should be fully understood; the escape from form should be fully understood. Feeling should be fully understood… perception should be fully understood… formations should be fully understood… consciousness should be fully understood… the eye should be fully understood… aging and death should be fully understood; the origin of aging and death should be fully understood; the cessation of aging and death should be fully understood; the cessation of the origin of aging and death should be fully understood; the cessation of desire and lust for aging and death should be fully understood; the gratification in aging and death should be fully understood; the danger of aging and death should be fully understood; the escape from aging and death should be fully understood.

Suffering should be known through direct knowledge; the origin of suffering should be known through direct knowledge; the cessation of suffering should be known through direct knowledge; the path leading to the cessation of suffering should be known through direct knowledge; the gratification in suffering should be known through direct knowledge; the danger of suffering should be known through direct knowledge; the escape from suffering should be known through direct knowledge. Form should be known through direct knowledge; the origin of form should be known through direct knowledge; the cessation of form should be known through direct knowledge; the path leading to the cessation of form should be known through direct knowledge; the gratification in form should be known through direct knowledge; the danger of form should be known through direct knowledge; the escape from form should be known through direct knowledge. Feeling should be known through direct knowledge… perception should be known through direct knowledge… formations should be known through direct knowledge… consciousness should be known through direct knowledge… the eye should be known through direct knowledge… aging and death should be known through direct knowledge; the origin of aging and death should be known through direct knowledge; the cessation of aging and death should be known through direct knowledge; the path leading to the cessation of aging and death should be known through direct knowledge; the gratification in aging and death should be known through direct knowledge; the danger of aging and death should be known through direct knowledge; the escape from aging and death should be known through direct knowledge.

9. The contemplation of impermanence should be fully understood; the contemplation of suffering should be fully understood; the contemplation of not-self should be fully understood; the contemplation of disenchantment should be fully understood; the contemplation of dispassion should be fully understood; the contemplation of cessation should be fully understood; the contemplation of relinquishment should be fully understood. The contemplation of impermanence in form should be fully understood; the contemplation of suffering in form should be fully understood; the contemplation of not-self in form should be fully understood; the contemplation of disenchantment in form should be fully understood; the contemplation of dispassion in form should be fully understood; the contemplation of cessation in form should be fully understood; the contemplation of relinquishment in form should be fully understood. In feeling... in perception... in formations... in consciousness... in the eye... in aging and death, the contemplation of impermanence should be fully understood; the contemplation of suffering in aging and death should be fully understood; the contemplation of not-self in aging and death should be fully understood; the contemplation of disenchantment in aging and death should be fully understood; the contemplation of dispassion in aging and death should be fully understood; the contemplation of cessation in aging and death should be fully understood; the contemplation of relinquishment in aging and death should be fully understood.

10. Arising should be fully understood; occurrence should be fully understood; the sign should be fully understood; striving should be fully understood; rebirth-linking should be fully understood; destiny should be fully understood; production should be fully understood; re-arising should be fully understood; birth should be fully understood; aging should be fully understood; illness should be fully understood; death should be fully understood; sorrow should be fully understood; lamentation should be fully understood; despair should be fully understood.

Non-arising should be fully understood; non-occurrence should be fully understood; signlessness should be fully understood; non-striving should be fully understood; non-rebirth-linking should be fully understood; non-destiny should be fully understood; non-production should be fully understood; non-re-arising should be fully understood; non-birth should be fully understood; non-aging should be fully understood; non-illness should be fully understood; deathlessness should be fully understood; sorrowlessness should be fully understood; non-lamentation should be fully understood; despairlessness should be fully understood.

Arising should be fully understood; non-arising should be fully understood. Occurrence should be fully understood; non-occurrence should be fully understood. The sign should be fully understood; the signless should be fully understood. Exertion should be fully understood; non-exertion should be fully understood. Rebirth-linking should be fully understood; non-rebirth-linking should be fully understood. Destiny should be fully understood; the absence of destiny should be fully understood. Production should be fully understood; non-production should be fully understood. Re-arising should be fully understood; non-re-arising should be fully understood. Birth should be fully understood; non-birth should be fully understood. Aging should be fully understood; non-aging should be fully understood. Illness should be fully understood; non-illness should be fully understood. Death should be fully understood; the deathless should be fully understood. Sorrow should be fully understood; sorrowlessness should be fully understood. Lamentation should be fully understood; non-lamentation should be fully understood. Distress should be fully understood; non-distress should be fully understood.

Arising is suffering—this should be fully understood. Occurrence is suffering—this should be fully understood. The sign is suffering—this should be fully understood. Exertion is suffering—this should be fully understood. Rebirth-linking is suffering—this should be fully understood. Destiny is suffering—this should be fully understood. Production is suffering—this should be fully understood. Re-arising is suffering—this should be fully understood. Birth is suffering—this should be fully understood. Aging is suffering—this should be fully understood. Illness is suffering—this should be fully understood. Death is suffering—this should be fully understood. Sorrow is suffering—this should be fully understood. Lamentation is suffering—this should be fully understood. Distress is suffering—this should be fully understood.

Non-arising should be known through direct knowledge as happiness. Non-occurrence should be known through direct knowledge as happiness. The signless should be known through direct knowledge as happiness. Non-striving should be known through direct knowledge as happiness. Non-rebirth-linking should be known through direct knowledge as happiness. The state without a destination should be known through direct knowledge as happiness. Non-production should be known through direct knowledge as happiness. Non-reappearance should be known through direct knowledge as happiness. Non-birth should be known through direct knowledge as happiness. The unaging state should be known through direct knowledge as happiness. The state without illness should be known through direct knowledge as happiness. The deathless should be known through direct knowledge as happiness. The state without sorrow should be known through direct knowledge as happiness. The state without lamentation should be known through direct knowledge as happiness. The state without despair should be known through direct knowledge as happiness.

Arising is suffering; non-arising should be known through direct knowledge as happiness. Occurrence is suffering; non-occurrence should be known through direct knowledge as happiness. A sign is suffering; the signless should be known through direct knowledge as happiness. Striving is suffering; non-striving should be known through direct knowledge as happiness. Rebirth-linking is suffering; non-rebirth-linking should be known through direct knowledge as happiness. A destination is suffering; the state without a destination should be known through direct knowledge as happiness. Production is suffering; non-production should be known through direct knowledge as happiness. Reappearance is suffering; non-reappearance should be known through direct knowledge as happiness. Birth is suffering; non-birth should be known through direct knowledge as happiness. Aging is suffering; the unaging state should be known through direct knowledge as happiness. Illness is suffering; the state without illness should be known through direct knowledge as happiness. Death is suffering; the deathless should be known through direct knowledge as happiness. Sorrow is suffering; the state without sorrow should be known through direct knowledge as happiness. Lamentation is suffering; the state without lamentation should be known through direct knowledge as happiness. Despair is suffering; the state without despair should be known through direct knowledge as happiness.

Arising should be fully understood as fear. Occurrence should be fully understood as fear. The sign should be fully understood as fear. Accumulation should be fully understood as fear. Rebirth-linking should be fully understood as fear. Destiny should be fully understood as fear. Production should be fully understood as fear. Re-arising should be fully understood as fear. Birth should be fully understood as fear. Aging should be fully understood as fear. Illness should be fully understood as fear. Death should be fully understood as fear. Sorrow should be fully understood as fear. Lamentation should be fully understood as fear. Distress should be fully understood as fear.

Non-arising should be fully understood as security. Non-occurrence should be fully understood as security. Signlessness should be fully understood as security. Non-accumulation should be fully understood as security. Non-rebirth-linking should be fully understood as security. Non-destiny should be fully understood as security. Non-production should be fully understood as security. Non-re-arising should be fully understood as security. Non-birth should be fully understood as security. Non-aging should be fully understood as security. Non-illness should be fully understood as security. Deathlessness should be fully understood as security. Non-sorrow should be fully understood as security. Non-lamentation should be fully understood as security. Non-distress should be fully understood as security.

Arising is fear; non-arising is security—this should be fully understood. Occurrence is fear; non-occurrence is security—this should be fully understood. The sign is fear; signlessness is security—this should be fully understood. Striving is fear; non-striving is security—this should be fully understood. Rebirth-linking is fear; non-rebirth-linking is security—this should be fully understood. Destiny is fear; non-destiny is security—this should be fully understood. Generation is fear; non-generation is security—this should be fully understood. Reappearance is fear; non-reappearance is security—this should be fully understood. Birth is fear; non-birth is security—this should be fully understood. Aging is fear; non-aging is security—this should be fully understood. Illness is fear; non-illness is security—this should be fully understood. Death is fear; deathlessness is security—this should be fully understood. Sorrow is fear; sorrowlessness is security—this should be fully understood. Lamentation is fear; non-lamentation is security—this should be fully understood. Despair is fear; non-despair is security—this should be fully understood.

Arising should be fully understood as worldly. Occurrence should be fully understood as worldly. The sign should be fully understood as worldly. Striving should be fully understood as worldly. Rebirth-linking should be fully understood as worldly. Destiny should be fully understood as worldly. Generation should be fully understood as worldly. Reappearance should be fully understood as worldly. Birth should be fully understood as worldly. Aging should be fully understood as worldly. Illness should be fully understood as worldly. Death should be fully understood as worldly. Sorrow should be fully understood as worldly. Lamentation should be fully understood as worldly. Despair should be fully understood as worldly.

Non-arising should be fully understood as unworldly. Non-continuance should be fully understood as unworldly. The signless should be fully understood as unworldly. Non-accumulation should be fully understood as unworldly. Non-linking-for-rebirth should be fully understood as unworldly. Having no destination should be fully understood as unworldly. Non-generation should be fully understood as unworldly. Non-reappearance should be fully understood as unworldly. Non-birth should be fully understood as unworldly. Non-aging should be fully understood as unworldly. Non-sickness should be fully understood as unworldly. The deathless should be fully understood as unworldly. Sorrowlessness should be fully understood as unworldly. Non-lamentation should be fully understood as unworldly. Non-despair should be fully understood as unworldly.

Arising is worldly; non-arising should be fully understood as unworldly. Continuance is worldly; non-continuance should be fully understood as unworldly. The sign is worldly; the signless should be fully understood as unworldly. Accumulation is worldly; non-accumulation should be fully understood as unworldly. Linking for rebirth is worldly; non-linking-for-rebirth should be fully understood as unworldly. A destination is worldly; having no destination should be fully understood as unworldly. Generation is worldly; non-generation should be fully understood as unworldly. Reappearance is worldly; non-reappearance should be fully understood as unworldly. Birth is worldly; non-birth should be fully understood as unworldly. Aging is worldly; non-aging should be fully understood as unworldly. Sickness is worldly; non-sickness should be fully understood as unworldly. Death is worldly; the deathless should be fully understood as unworldly. Sorrow is worldly; sorrowlessness should be fully understood as unworldly. Lamentation is worldly; non-lamentation should be fully understood as unworldly. Despair is worldly; non-despair should be fully understood as unworldly.

Arising should be directly known as formations. Continuance should be directly known as formations. The sign should be directly known as formations. Exertion should be directly known as formations. Rebirth-linking should be directly known as formations. Destination should be directly known as formations. Production should be directly known as formations. Reappearance should be directly known as formations. Birth should be directly known as formations. Aging should be directly known as formations. Sickness should be directly known as formations. Death should be directly known as formations. Sorrow should be directly known as formations. Lamentation should be directly known as formations. Despair should be directly known as formations.

Non-arising should be directly known as Nibbāna. Non-continuance should be directly known as Nibbāna. The signless should be directly known as Nibbāna. Non-exertion should be directly known as Nibbāna. Non-rebirth-linking should be directly known as Nibbāna. No destination should be directly known as Nibbāna. Non-production should be directly known as Nibbāna. Non-reappearance should be directly known as Nibbāna. Non-birth should be directly known as Nibbāna. Agelessness should be directly known as Nibbāna. Sicknesslessness should be directly known as Nibbāna. Deathlessness should be directly known as Nibbāna. Sorrowlessness should be directly known as Nibbāna. Non-lamentation should be directly known as Nibbāna. Non-despair should be directly known as Nibbāna.

Arising is formations; non-arising is Nibbāna—this should be fully understood. Continuance is formations; non-continuance is Nibbāna—this should be fully understood. The sign is formations; the signless is Nibbāna—this should be fully understood. Striving is formations; non-striving is Nibbāna—this should be fully understood. Rebirth-linking is formations; non-rebirth-linking is Nibbāna—this should be fully understood. The destination is formations; no destination is Nibbāna—this should be fully understood. Coming into being is formations; non-coming into being is Nibbāna—this should be fully understood. Reappearance is formations; non-reappearance is Nibbāna—this should be fully understood. Birth is formations; non-birth is Nibbāna—this should be fully understood. Aging is formations; non-aging is Nibbāna—this should be fully understood. Sickness is formations; non-sickness is Nibbāna—this should be fully understood. Death is formations; deathlessness is Nibbāna—this should be fully understood. Sorrow is formations; sorrowlessness is Nibbāna—this should be fully understood. Lamentation is formations; non-lamentation is Nibbāna—this should be fully understood. Distress is formations; non-distress is Nibbāna—this should be fully understood.

End of the First Recitation Section.

11. The aspect of grasping should be fully understood; the aspect of encompassing should be fully understood; the aspect of completeness should be fully understood; the aspect of one-pointedness should be fully understood; the aspect of non-distraction should be fully understood; the aspect of uplifting should be fully understood; the aspect of non-scattering should be fully understood; the aspect of uncloudedness should be fully understood; the aspect of non-wavering should be fully understood; the aspect of the mind's stability by means of being established on a single object should be fully understood; the aspect of being an object should be fully understood; the aspect of being a resort should be fully understood; the aspect of abandoning should be fully understood; the aspect of relinquishing should be fully understood; the aspect of emergence should be fully understood; the aspect of turning away should be fully understood; the aspect of tranquility should be fully understood; the aspect of being sublime should be fully understood; the aspect of liberation should be fully understood; the aspect of freedom from the taints should be fully understood; the aspect of crossing over should be fully understood; the aspect of signlessness should be fully understood; the aspect of desirelessness should be fully understood; the aspect of emptiness should be fully understood; the aspect of having a single function should be fully understood; the aspect of non-transgression should be fully understood; the aspect of being yoked together should be fully understood; the aspect of deliverance should be fully understood; the aspect of being a cause should be fully understood; the aspect of seeing should be fully understood; the aspect of sovereignty should be fully understood.

12. The aspect of non-distraction of serenity should be fully understood; the aspect of contemplation of insight should be fully understood; the aspect of the single function of serenity and insight should be fully understood; the aspect of non-transgression of the yoked pair should be fully understood; the aspect of undertaking of the training should be fully understood; the aspect of being a resort of the object should be fully understood; the aspect of uplifting the sluggish mind should be fully understood; the aspect of restraining the agitated mind should be fully understood; the aspect of looking on with equanimity at both purities should be fully understood; the aspect of attaining distinction should be fully understood; the aspect of further penetration should be fully understood; the aspect of realizing the truths should be fully understood; the aspect of establishing in cessation should be fully understood.

The aspect of resolution of the faculty of faith should be fully understood; the aspect of uplifting of the faculty of energy should be fully understood; the aspect of establishment of the faculty of mindfulness should be fully understood; the aspect of non-distraction of the faculty of concentration should be fully understood; the aspect of seeing of the faculty of wisdom should be fully understood.

Of the power of faith, the meaning of unshakability in the face of faithlessness should be directly known; of the power of energy, the meaning of unshakability in the face of laziness should be directly known; of the power of mindfulness, the meaning of unshakability in the face of heedlessness should be directly known; of the power of concentration, the meaning of unshakability in the face of restlessness should be directly known; of the power of wisdom, the meaning of unshakability in the face of ignorance should be directly known.

Of the enlightenment factor of mindfulness, the meaning of presence should be directly known; of the enlightenment factor of investigation of phenomena, the meaning of investigation should be directly known; of the enlightenment factor of energy, the meaning of exertion should be directly known; of the enlightenment factor of rapture, the meaning of pervasion should be directly known; of the enlightenment factor of tranquility, the meaning of calming should be directly known; of the enlightenment factor of concentration, the meaning of non-distraction should be directly known; of the enlightenment factor of equanimity, the meaning of reflection should be directly known.

Of right view, the meaning of seeing should be directly known; of right thought, the meaning of directing towards should be directly known; of right speech, the meaning of restraint should be directly known; of right action, the meaning of origination should be directly known; of right livelihood, the meaning of purification should be directly known; of right effort, the meaning of exertion should be directly known; of right mindfulness, the meaning of presence should be directly known; of right concentration, the meaning of non-distraction should be directly known.

13. Of the faculties, the meaning of sovereignty should be directly known; of the powers, the meaning of unshakability should be directly known; of the enlightenment factors, the meaning of leading out should be directly known; of the path, the meaning of being the cause should be directly known; of the foundations of mindfulness, the meaning of presence should be directly known; of the right strivings, the meaning of exertion should be directly known; of the bases of spiritual power, the meaning of accomplishment should be directly known; of the truths, the meaning of truthfulness should be directly known; of the paths, the meaning of pacification should be directly known; of the fruits, the meaning of realization should be directly known.

The meaning of thought-conception as directing towards [the object] should be specially known; the meaning of sustained thought as investigating and examining should be specially known; the meaning of rapture as pervading should be specially known; the meaning of happiness as flowing should be specially known. The meaning of the mind as one-pointedness should be specially known. The meaning of adverting should be specially known; the meaning of knowing should be specially known; the meaning of discerning should be specially known; the meaning of perceiving should be specially known; the meaning of having a single function should be specially known. The meaning of direct knowledge as being known should be specially known; the meaning of full understanding as judging should be specially known; the meaning of abandoning as relinquishing should be specially known; the meaning of development as having a single function should be specially known; the meaning of realization as contacting should be specially known. The meaning of the aggregates as being a heap should be specially known; the meaning of the elements as being void [of a self] should be specially known; the meaning of the sense bases as being a foundation should be specially known; the meaning of the conditioned as being formed [by conditions] should be specially known; the meaning of the unconditioned as not being formed [by conditions] should be specially known.

14. The meaning of mind as knowing an object should be specially known; the meaning of the mind's immediate succession should be specially known; the meaning of the mind's emerging should be specially known; the meaning of the mind's turning away should be specially known; the meaning of the mind as a cause should be specially known; the meaning of the mind as a condition should be specially known; the meaning of the mind as a basis should be specially known; the meaning of the mind as a plane [of existence] should be specially known; the meaning of the mind as taking an object should be specially known; the meaning of the mind as a resort should be specially known; the meaning of the mind's faring should be specially known; the meaning of the mind's going should be specially known; the meaning of the mind's directing towards should be specially known; the meaning of the mind's leading out should be specially known; the meaning of the mind as an escape should be specially known.

15. In singularity, the meaning of adverting is to be directly known; in singularity, the meaning of discerning is to be directly known; in singularity, the meaning of understanding in detail is to be directly known; in singularity, the meaning of recognizing is to be directly known; in singularity, the meaning of steadfastness is to be directly known; in singularity, the meaning of binding is to be directly known; in singularity, the meaning of leaping into is to be directly known; in singularity, the meaning of clarity is to be directly known; in singularity, the meaning of being well-established is to be directly known; in singularity, the meaning of liberation is to be directly known; in singularity, the meaning of seeing 'this is peace' is to be directly known; in singularity, the meaning of being made a vehicle is to be directly known; in singularity, the meaning of being made a foundation is to be directly known; in singularity, the meaning of arising is to be directly known; in singularity, the meaning of being familiarized is to be directly known; in singularity, the meaning of being well-undertaken is to be directly known; in singularity, the meaning of comprehending is to be directly known; in singularity, the meaning of being surrounded is to be directly known; in singularity, the meaning of fulfillment is to be directly known; in singularity, the meaning of unification is to be directly known; in singularity, the meaning of resolve is to be directly known; in singularity, the meaning of practicing is to be directly known; in singularity, the meaning of development is to be directly known; in singularity, the meaning of frequent practice is to be directly known; in singularity, the meaning of being well-arisen is to be directly known; in singularity, the meaning of being well-liberated is to be directly known; in singularity, the meaning of awakening is to be directly known; in singularity, the meaning of awakening subsequently is to be directly known; in singularity, the meaning of re-awakening is to be directly known; in singularity, the meaning of complete awakening is to be directly known; in singularity, the meaning of causing to awaken is to be directly known; in singularity, the meaning of causing to awaken subsequently is to be directly known; in singularity, the meaning of causing re-awakening is to be directly known; in singularity, the meaning of causing complete awakening is to be directly known; in singularity, the meaning of being a factor of enlightenment is to be directly known; in singularity, the meaning of being a subsequent factor of enlightenment is to be directly known; in singularity, the meaning of being a reciprocal factor of enlightenment is to be directly known; in singularity, the meaning of being a complete factor of enlightenment is to be directly known; in singularity, the meaning of shining is to be directly known; in singularity, the meaning of shining brightly is to be directly known; in singularity, the meaning of shining subsequently is to be directly known; in singularity, the meaning of shining back is to be directly known; in singularity, the meaning of shining completely is to be directly known.

16. The meaning as afflicting is to be specially known; the meaning as splendor is to be specially known; the meaning as scorching the defilements is to be specially known; the meaning as stainlessness is to be specially known; the meaning as purity is to be specially known; the meaning as spotlessness is to be specially known; the meaning as evenness is to be specially known; the meaning as the conjunction of causes is to be specially known; the meaning as seclusion is to be specially known; the meaning as the practice of seclusion is to be specially known; the meaning as dispassion is to be specially known; the meaning as the practice of dispassion is to be specially known; the meaning as cessation is to be specially known; the meaning as the practice of cessation is to be specially known; the meaning as relinquishment is to be specially known; the meaning as the practice of relinquishment is to be specially known; the meaning as liberation is to be specially known; the meaning as the practice of liberation is to be specially known.

The meaning as zeal is to be specially known; the meaning as the root of zeal is to be specially known; the meaning as the basis of zeal is to be specially known; the meaning as the pre-eminence of zeal is to be specially known; the meaning as the accomplishment of zeal is to be specially known; the meaning as the determination of zeal is to be specially known; the meaning as the uplifting of zeal is to be specially known; the meaning as the presence of zeal is to be specially known; the meaning as the non-distraction of zeal is to be specially known; the meaning as the seeing of zeal is to be specially known.

The meaning as energy is to be specially known; the meaning as the root of energy is to be specially known; the meaning as the basis of energy is to be specially known; the meaning as the pre-eminence of energy is to be specially known; the meaning as the accomplishment of energy is to be specially known; the meaning as the determination of energy is to be specially known; the meaning as the uplifting of energy is to be specially known; the meaning as the presence of energy is to be specially known; the meaning as the non-distraction of energy is to be specially known; the meaning as the seeing of energy is to be specially known.

The meaning as mind is to be specially known; the meaning as the root of mind is to be specially known; the meaning as the basis of mind is to be specially known; the meaning as the pre-eminence of mind is to be specially known; the meaning as the accomplishment of mind is to be specially known; the meaning as the determination of mind is to be specially known; the meaning as the uplifting of mind is to be specially known; the meaning as the presence of mind is to be specially known; the meaning as the non-distraction of mind is to be specially known; the meaning as the seeing of mind is to be specially known.

The nature of investigation is to be fully understood; the nature of being the root of investigation is to be fully understood; the nature of being the basis of investigation is to be fully understood; the nature of pre-eminence of investigation is to be fully understood; the nature of accomplishment of investigation is to be fully understood; the nature of determination of investigation is to be fully understood; the nature of uplifting of investigation is to be fully understood; the nature of presence of investigation is to be fully understood; the nature of non-distraction of investigation is to be fully understood; the nature of seeing of investigation is to be fully understood.

17. The characteristic of suffering is to be fully understood; the characteristic of oppression of suffering is to be fully understood; the characteristic of being conditioned of suffering is to be fully understood; the characteristic of torment of suffering is to be fully understood; the characteristic of change of suffering is to be fully understood. The characteristic of origin is to be fully understood; the characteristic of accumulation of origin is to be fully understood; the characteristic of source of origin is to be fully understood; the characteristic of being a bond of origin is to be fully understood; the characteristic of impediment of origin is to be fully understood. The characteristic of cessation is to be fully understood; the characteristic of escape of cessation is to be fully understood; the characteristic of seclusion of cessation is to be fully understood; the characteristic of the unconditioned of cessation is to be fully understood; the characteristic of the deathless of cessation is to be fully understood. The characteristic of the path is to be fully understood; the characteristic of leading out of the path is to be fully understood; the characteristic of being the cause of the path is to be fully understood; the characteristic of vision of the path is to be fully understood; the characteristic of mastery of the path is to be fully understood.

The characteristic of thusness is to be fully understood; the characteristic of non-self is to be fully understood; the characteristic of truth is to be fully understood; the characteristic of penetration is to be fully understood; the characteristic of direct knowledge is to be fully understood; the characteristic of full understanding is to be fully understood; the characteristic of Dhamma is to be fully understood; the characteristic of elements is to be fully understood; the characteristic of what is known is to be fully understood; the characteristic of realization is to be fully understood; the characteristic of contact is to be fully understood; the characteristic of comprehension is to be fully understood.

18. Renunciation is to be fully understood; non-ill will is to be fully understood; the perception of light is to be fully understood; non-distraction is to be fully understood; the determination of phenomena is to be fully understood; knowledge is to be fully understood; joy is to be fully understood.

The first jhāna is to be known through direct knowledge; the second jhāna is to be known through direct knowledge; the third jhāna is to be known through direct knowledge; the fourth jhāna is to be known through direct knowledge. The attainment of the base of infinite space is to be known through direct knowledge; the attainment of the base of infinite consciousness is to be known through direct knowledge; the attainment of the base of nothingness is to be known through direct knowledge; the attainment of the base of neither-perception-nor-non-perception is to be known through direct knowledge.

The contemplation of impermanence is to be known through direct knowledge; the contemplation of suffering is to be known through direct knowledge; the contemplation of non-self is to be known through direct knowledge; the contemplation of disenchantment is to be known through direct knowledge; the contemplation of dispassion is to be known through direct knowledge; the contemplation of cessation is to be known through direct knowledge; the contemplation of relinquishment is to be known through direct knowledge; the contemplation of destruction is to be known through direct knowledge; the contemplation of vanishing is to be known through direct knowledge; the contemplation of change is to be known through direct knowledge; the contemplation of the signless is to be known through direct knowledge; the contemplation of the desireless is to be known through direct knowledge; the contemplation of emptiness is to be known through direct knowledge; insight into phenomena through higher wisdom is to be known through direct knowledge; knowledge and vision of things as they really are is to be known through direct knowledge; the contemplation of danger is to be known through direct knowledge; the contemplation of reflection is to be known through direct knowledge; the contemplation of turning away is to be known through direct knowledge.

19. The path of stream-entry is to be known through direct knowledge; the fruition attainment of stream-entry is to be known through direct knowledge; the path of once-returning is to be known through direct knowledge; the fruition attainment of once-returning is to be known through direct knowledge; the path of non-returning is to be known through direct knowledge; the fruition attainment of non-returning is to be known through direct knowledge; the path of arahantship is to be known through direct knowledge; the fruition attainment of arahantship is to be known through direct knowledge.

The faculty of faith, in the sense of resolution, is to be fully understood; the faculty of energy, in the sense of exertion, is to be fully understood; the faculty of mindfulness, in the sense of establishment, is to be fully understood; the faculty of concentration, in the sense of non-distraction, is to be fully understood; the faculty of wisdom, in the sense of seeing, is to be fully understood. The power of faith, in the sense of being unshakable in the face of lack of faith, is to be fully understood; the power of energy, in the sense of being unshakable in the face of laziness, is to be fully understood; the power of mindfulness, in the sense of being unshakable in the face of heedlessness, is to be fully understood; the power of concentration, in the sense of being unshakable in the face of restlessness, is to be fully understood; the power of wisdom, in the sense of being unshakable in the face of ignorance, is to be fully understood. The enlightenment factor of mindfulness, in the sense of establishment, is to be fully understood; the enlightenment factor of investigation of phenomena, in the sense of investigation, is to be fully understood; the enlightenment factor of energy, in the sense of exertion, is to be fully understood; the enlightenment factor of rapture, in the sense of suffusion, is to be fully understood; the enlightenment factor of tranquility, in the sense of pacification, is to be fully understood; the enlightenment factor of concentration, in the sense of non-distraction, is to be fully understood; the enlightenment factor of equanimity, in the sense of reflection, is to be fully understood.

Right view, in the sense of seeing, is to be fully understood; right intention, in the sense of directing onto the object, is to be fully understood; right speech, in the sense of restraining, is to be fully understood; right action, in the sense of origination, is to be fully understood; right livelihood, in the sense of cleansing, is to be fully understood; right effort, in the sense of exertion, is to be fully understood; right mindfulness, in the sense of establishment, is to be fully understood; right concentration, in the sense of non-distraction, is to be fully understood.

The faculties, in the sense of sovereignty, are to be fully understood; the powers, in the sense of unshakeability, are to be fully understood; the factors of enlightenment, in the sense of leading out, are to be fully understood; the path, in the sense of being the cause, is to be fully understood; the foundations of mindfulness, in the sense of establishment, are to be fully understood; the right exertions, in the sense of striving, are to be fully understood; the bases of spiritual power, in the sense of accomplishment, are to be fully understood; the truths, in the sense of factuality, are to be fully understood; serenity, in the sense of non-distraction, is to be fully understood; insight, in the sense of repeated contemplation, is to be fully understood; serenity and insight, in the sense of having a single function, are to be fully understood; the coupling, in the sense of non-transgression, is to be fully understood.

The purification of virtue, in the sense of restraint, is to be fully understood; the purification of mind, in the sense of non-distraction, is to be fully understood; the purification of view, in the sense of seeing, is to be fully understood; liberation, in the sense of release, is to be fully understood; true knowledge, in the sense of penetration, is to be fully understood; deliverance, in the sense of relinquishment, is to be fully understood; the knowledge of destruction, in the sense of uprooting, is to be fully understood; the knowledge of non-arising, in the sense of pacification, is to be fully understood.

20. Zeal, in the sense of being the root, is to be fully understood; attention, in the sense of origination, is to be fully understood; contact, in the sense of confluence, is to be fully understood; feeling, in the sense of convergence, is to be fully understood; concentration, in the sense of being foremost, is to be fully understood; mindfulness, in the sense of sovereignty, is to be fully understood; wisdom, in the sense of being supreme, is to be fully understood; deliverance, in the sense of being the essence, is to be fully understood; Nibbāna, the plunge into the deathless, in the sense of being the culmination, is to be fully understood.

Whatever phenomena have been fully known, those phenomena are known. It is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore it is said: ‘These phenomena are to be fully understood’ is the giving of ear; the wisdom that discerns that is knowledge based on hearing.

End of the Second Recitation.

21. How is it that ‘These phenomena are to be fully comprehended’ is the giving of ear, and that the wisdom that discerns that is knowledge based on hearing?

One dhamma is to be fully comprehended: contact that is with cankers and is an object of clinging. Two dhammas are to be fully comprehended: name and form. Three dhammas are to be fully comprehended: the three feelings. Four dhammas are to be fully comprehended: the four nutriments. Five dhammas are to be fully comprehended: the five aggregates of clinging. Six dhammas are to be fully comprehended: the six internal sense bases. Seven dhammas are to be fully comprehended: the seven stations of consciousness. Eight dhammas are to be fully comprehended: the eight worldly conditions. Nine dhammas are to be fully comprehended: the nine abodes of beings. Ten dhammas are to be fully comprehended: the ten sense bases.

“Bhikkhus, all is to be fully comprehended. And what, bhikkhus, is the all that is to be fully comprehended? The eye, bhikkhus, is to be fully comprehended; forms are to be fully comprehended; eye-consciousness is to be fully comprehended; eye-contact is to be fully comprehended; and whatever feeling arises with eye-contact as condition—pleasant, painful, or neither-painful-nor-pleasant—that too is to be fully comprehended. The ear is to be fully comprehended; sounds are to be fully comprehended… The nose is to be fully comprehended; odors are to be fully comprehended… The tongue is to be fully comprehended; tastes are to be fully comprehended… The body is to be fully comprehended; tangible objects are to be fully comprehended… The mind is to be fully comprehended; mental phenomena are to be fully comprehended; mind-consciousness is to be fully comprehended; mind-contact is to be fully comprehended; and whatever feeling arises with mind-contact as condition—pleasant, painful, or neither-painful-nor-pleasant—that too is to be fully comprehended. Form is to be fully comprehended… feeling is to be fully comprehended… perception is to be fully comprehended… formations are to be fully comprehended… consciousness is to be fully comprehended… the eye is to be fully comprehended… aging-and-death is to be fully comprehended… Nibbāna, which plunges into the Deathless, is to be fully comprehended as the culmination. For whatever dhammas one strives to attain, those very dhammas are attained. Thus those dhammas are both fully comprehended and determined.”

22. For one striving to attain jhāna, jhāna is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain non-ill-will, non-ill-will is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain the perception of light, the perception of light is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain non-distraction, non-distraction is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain the analysis of phenomena, the analysis of phenomena is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain knowledge, knowledge is attained. Thus that Dhamma is both fully comprehended and investigated. For one striving to attain gladness, gladness is attained. Thus that Dhamma is both fully comprehended and investigated.

For one striving to attain the first jhāna, the first jhāna is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the second jhāna… the third jhāna… the fourth jhāna, the fourth jhāna is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the attainment of the base of the infinity of space, the attainment of the base of the infinity of space is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the attainment of the base of the infinity of consciousness, the attainment of the base of the infinity of consciousness is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the attainment of the base of nothingness, the attainment of the base of nothingness is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the attainment of the base of neither-perception-nor-non-perception, the attainment of the base of neither-perception-nor-non-perception is attained. Thus that Dhamma is both fully comprehended and determined.

For one striving to attain the contemplation of impermanence, the contemplation of impermanence is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of suffering, the contemplation of suffering is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of not-self, the contemplation of not-self is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of disenchantment, the contemplation of disenchantment is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of dispassion, the contemplation of dispassion is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of cessation, the contemplation of cessation is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of relinquishment, the contemplation of relinquishment is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of destruction, the contemplation of destruction is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of vanishing, the contemplation of vanishing is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of change, the contemplation of change is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of the signless, the contemplation of the signless is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of the desireless, the contemplation of the desireless is attained. Thus that Dhamma is both fully comprehended and judged. For one striving to attain the contemplation of emptiness, the contemplation of emptiness is attained. Thus that Dhamma is both fully comprehended and judged.

For one striving to attain insight into phenomena through higher wisdom, insight into phenomena through higher wisdom is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the contemplation of danger, the contemplation of danger is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the contemplation of reflection, the contemplation of reflection is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the contemplation of turning away, the contemplation of turning away is attained. Thus that Dhamma is both fully comprehended and determined.

For one striving to attain the path of stream-entry, the path of stream-entry is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the path of once-returning, the path of once-returning is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the path of non-returning, the path of non-returning is attained. Thus that Dhamma is both fully comprehended and determined. For one striving to attain the path of arahantship, the path of arahantship is attained. Thus that Dhamma is both fully comprehended and determined.

For whatever phenomena one strives to attain, those very phenomena are attained. Thus those phenomena are both fully comprehended and determined. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘These phenomena are to be fully comprehended’—this is attentive listening; the wisdom that discerns that is knowledge based on learning.

23. How is [the teaching], 'These dhammas are to be abandoned,' attentive listening? How is the wisdom that understands that, knowledge based on hearing?

One dhamma is to be abandoned: the conceit 'I am.' Two dhammas are to be abandoned: ignorance and craving for existence. Three dhammas are to be abandoned: the three cravings. Four dhammas are to be abandoned: the four floods. Five dhammas are to be abandoned: the five hindrances. Six dhammas are to be abandoned: the six bodies of craving. Seven dhammas are to be abandoned: the seven underlying tendencies. Eight dhammas are to be abandoned: the eight wrongnesses. Nine dhammas are to be abandoned: the nine things rooted in craving. Ten dhammas are to be abandoned: the ten wrongnesses.

24. Two abandonments: abandonment by cutting off and abandonment by tranquilization. Abandonment by cutting off occurs for one who develops the supramundane path leading to exhaustion; abandonment by tranquilization occurs at the moment of fruition. Three abandonments: renunciation is the escape from sensual pleasures; the formless attainment is the escape from forms; and for whatever has come to be, is conditioned and dependently arisen, cessation is the escape from it. For one who has attained renunciation, sensual pleasures are both abandoned and relinquished. For one who has attained the formless attainment, forms are both abandoned and relinquished. For one who has attained cessation, formations are both abandoned and relinquished. Four abandonments: one abandons by penetrating to the full understanding of the truth of suffering; one abandons by penetrating to the abandonment of the truth of the origin; one abandons by penetrating to the realization of the truth of cessation; one abandons by penetrating to the development of the truth of the path. Five abandonments: abandonment by suppression, momentary abandonment, abandonment by cutting off, abandonment by tranquilization, and abandonment by escape. Abandonment by suppression of the hindrances occurs for one who develops the first jhāna; momentary abandonment of wrong views occurs for one who develops the concentration that partakes of disenchantment; abandonment by cutting off occurs for one who develops the supramundane path leading to exhaustion; abandonment by tranquilization occurs at the moment of fruition; abandonment by escape is cessation, Nibbāna.

Bhikkhus, all is to be abandoned. And what, bhikkhus, is the all that is to be abandoned? The eye, bhikkhus, is to be abandoned; forms are to be abandoned; eye-consciousness is to be abandoned; eye-contact is to be abandoned; and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be abandoned. The ear is to be abandoned; sounds are to be abandoned… The nose is to be abandoned; odors are to be abandoned… The tongue is to be abandoned; tastes are to be abandoned… The body is to be abandoned; tangible objects are to be abandoned… The mind is to be abandoned; mental phenomena are to be abandoned… mind-consciousness is to be abandoned… mind-contact is to be abandoned; and whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be abandoned. Seeing form, one abandons. Seeing feeling, one abandons. Seeing perception, one abandons. Seeing formations, one abandons. Seeing consciousness, one abandons. The eye… aging-and-death… one abandons by seeing Nibbāna, which is the entry into the Deathless, as the final end. Whatever phenomena have been abandoned, those phenomena have been relinquished. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'These phenomena are to be abandoned'—this is giving ear; the wisdom that discerns that is knowledge born of hearing.

The Third Recitation Section.

25. How is it that 'These phenomena are to be developed' is giving ear, and the wisdom that discerns that is knowledge born of hearing?

One thing is to be developed: mindfulness directed to the body accompanied by pleasure. Two things are to be developed: serenity and insight. Three things are to be developed: the three kinds of concentration. Four things are to be developed: the four establishments of mindfulness. Five things are to be developed: the five-factored concentration. Six things are to be developed: the six bases for recollection. Seven things are to be developed: the seven factors of enlightenment. Eight things are to be developed: the Noble Eightfold Path. Nine things are to be developed: the nine factors of striving for purification. Ten things are to be developed: the ten kasiṇa bases.

26. Two kinds of development: mundane development and supramundane development. Three kinds of development: development of wholesome states pertaining to the form sphere, development of wholesome states pertaining to the formless sphere, and development of unincluded wholesome states. The development of wholesome states pertaining to the form sphere can be inferior, middling, or superior. The development of wholesome states pertaining to the formless sphere can be inferior, middling, or superior. The development of unincluded wholesome states is superior.

27. Four kinds of development: one develops by penetrating the full understanding of the truth of suffering; one develops by penetrating the abandonment of the truth of the origin; one develops by penetrating the realization of the truth of cessation; one develops by penetrating the development of the truth of the path. These are the four kinds of development.

There are another four kinds of development: development as searching, development as attainment, development as a single function, and development as cultivation. What is development as searching? That for all who are attaining concentration, the states that have arisen therein have a single function—this is development as searching. What is development as attainment? That for all who have attained concentration, the states that have arisen therein do not overcome one another—this is development as attainment. What is development as a single function? When one develops the faith faculty in the sense of resolution, by means of the faith faculty the four faculties become of a single function—this is development in the sense of the faculties having a single function. When one develops the energy faculty in the sense of exertion, by means of the energy faculty the four faculties become of a single function—this is development in the sense of the faculties having a single function. When one develops the mindfulness faculty in the sense of establishment, by means of the mindfulness faculty the four faculties become of a single function—this is development in the sense of the faculties having a single function. When one develops the concentration faculty in the sense of non-distraction, by means of the concentration faculty the four faculties become of a single function—this is development in the sense of the faculties having a single function. When one develops the wisdom faculty in the sense of seeing, by means of the wisdom faculty the four faculties become of a single function—this is development in the sense of the faculties having a single function.

When one develops the power of faith in the sense of being unshakable by lack of faith, by means of the power of faith the four powers become of a single function—this is development in the sense of the powers having a single function. When one develops the power of energy in the sense of being unshakable by laziness, by means of the power of energy the four powers become of a single function—this is development in the sense of the powers having a single function. When one develops the power of mindfulness in the sense of being unshakable by negligence, by means of the power of mindfulness the four powers become of a single function—this is development in the sense of the powers having a single function. When one develops the power of concentration in the sense of being unshakable by restlessness, by means of the power of concentration the four powers become of a single function—this is development in the sense of the powers having a single function. When one develops the power of wisdom in the sense of being unshakable by ignorance, by means of the power of wisdom the four powers become of a single function—this is development in the sense of the powers having a single function.

For one developing the enlightenment factor of mindfulness in the sense of presence, the six enlightenment factors become unified in function by the power of the enlightenment factor of mindfulness—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of investigation of phenomena in the sense of investigation, the six enlightenment factors become unified in function by the power of the enlightenment factor of investigation of phenomena—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of energy in the sense of exertion, the six enlightenment factors become unified in function by the power of the enlightenment factor of energy—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of rapture in the sense of pervasion, the six enlightenment factors become unified in function by the power of the enlightenment factor of rapture—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of tranquility in the sense of tranquility, the six enlightenment factors become unified in function by the power of the enlightenment factor of tranquility—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of concentration in the sense of non-distraction, the six enlightenment factors become unified in function by the power of the enlightenment factor of concentration—this is the development of the enlightenment factors in the sense of their unified function. For one developing the enlightenment factor of equanimity in the sense of reflection, the six enlightenment factors become unified in function by the power of the enlightenment factor of equanimity—this is the development of the enlightenment factors in the sense of their unified function.

For one who develops Right View by way of seeing, the seven path factors become unified in function by means of Right View—this is development by way of the unified function of the path factors. For one who develops Right Intention by way of applying, the seven path factors become unified in function by means of Right Intention—this is development by way of the unified function of the path factors. For one who develops Right Speech by way of encompassing, the seven path factors become unified in function by means of Right Speech—this is development by way of the unified function of the path factors. For one who develops Right Action by way of originating, the seven path factors become unified in function by means of Right Action—this is development by way of the unified function of the path factors. For one who develops Right Livelihood by way of purifying, the seven path factors become unified in function by means of Right Livelihood—this is development by way of the unified function of the path factors. For one who develops Right Effort by way of exerting, the seven path factors become unified in function by means of Right Effort—this is development by way of the unified function of the path factors. For one who develops Right Mindfulness by way of establishing, the seven path factors become unified in function by means of Right Mindfulness—this is development by way of the unified function of the path factors. For one who develops Right Concentration by way of non-distraction, the seven path factors become unified in function by means of Right Concentration—this is development by way of the unified function of the path factors. This is the development of unified function.

What is development by repeated practice? Here, a bhikkhu practices repeatedly in the morning, practices repeatedly at midday, practices repeatedly in the evening, practices repeatedly before the meal, practices repeatedly after the meal, practices repeatedly in the first watch of the night, practices repeatedly in the middle watch of the night, practices repeatedly in the last watch of the night, practices repeatedly at night, practices repeatedly during the day, practices repeatedly day and night, practices repeatedly in the dark fortnight, practices repeatedly in the bright fortnight, practices repeatedly in the rainy season, practices repeatedly in the winter, practices repeatedly in the summer, practices repeatedly in the early period of life, practices repeatedly in the middle period of life, practices repeatedly in the later period of life—this is development by repeated practice. These are the four kinds of development.

28. There are also four developments: development in the sense of non-transgression of the states that have arisen therein; development in the sense of the faculties having a single function; development in the sense of applying the energy that leads thereto; and development in the sense of repeated practice. How is there development in the sense of non-transgression of the states that have arisen therein? For one who abandons sensual desire, the states that have arisen by the power of jhāna do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons ill will, the states that have arisen by the power of non-ill-will do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons sloth and torpor, the states that have arisen by the power of the perception of light do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons restlessness, the states that have arisen by the power of non-distraction do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons doubt, the states that have arisen by the power of the determination of phenomena do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons ignorance, the states that have arisen by the power of knowledge do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons discontent, the states that have arisen by the power of gladness do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons the hindrances, the states that have arisen by the power of the first jhāna do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons applied and sustained thought, the states that have arisen by the power of the second jhāna do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons rapture, the states that have arisen by the power of the third jhāna do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein. For one who abandons pleasure and pain, the states that have arisen by the power of the fourth jhāna do not transgress one another—thus, this is development in the sense of non-transgression of the states that have arisen therein.

For one who abandons the perception of form, the perception of resistance, and the perception of diversity, the states that arise by virtue of the attainment of the base of infinite space do not transgress one another—this is development in the sense of the non-transgression of the states that have arisen therein. For one who abandons the perception of the base of infinite space, the states that arise by virtue of the attainment of the base of infinite consciousness do not transgress one another—this is development in the sense of the non-transgression of the states that have arisen therein. For one who abandons the perception of the base of infinite consciousness, the states that arise by virtue of the attainment of the base of nothingness do not transgress one another—this is development in the sense of the non-transgression of the states that have arisen therein. For one who abandons the perception of the base of nothingness, the states that arise by virtue of the attainment of the base of neither-perception-nor-non-perception do not transgress one another—this is development in the sense of the non-transgression of the states that have arisen therein.

When one abandons the perception of permanence, the states that arise by way of the contemplation of impermanence do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons the perception of pleasure, the states that arise by way of the contemplation of suffering do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons the perception of self, the states that arise by way of the contemplation of not-self do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons delight, the states that arise by way of the contemplation of disenchantment do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons lust, the states that arise by way of the contemplation of dispassion do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons origin, the states that arise by way of the contemplation of cessation do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons grasping, the states that arise by way of the contemplation of relinquishment do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons the perception of compactness, the states that arise by way of the contemplation of destruction do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons striving, the states that arise by way of the contemplation of vanishing do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons the perception of stability, the states that arise by way of the contemplation of change do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons the sign, the states that arise by way of the contemplation of the signless do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons aspiration, the states that arise by way of the contemplation of the desireless do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons adherence, the states that arise by way of the contemplation of emptiness do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons adherence to grasping at a core, the states that arise by way of insight into phenomena with higher wisdom do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons adherence due to delusion, the states that arise by way of the knowledge and vision of things as they have come to be do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons adherence to attachments, the states that arise by way of the contemplation of danger do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons non-reflection, the states that arise by way of the contemplation of reflection do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states. When one abandons adherence to the fetters, the states that arise by way of the contemplation of turning away do not transgress one another—therein, development is in the sense of the non-transgression of the arisen states.

For one who abandons the defilements connected with views by way of the path of stream-entry, the states that have arisen do not transgress one another—thus, development is in the sense of the non-transgression of the states that have arisen therein. For one who abandons the gross defilements by way of the path of the once-returner, the states that have arisen do not transgress one another—thus, development is in the sense of the non-transgression of the states that have arisen therein. For one who abandons the accompanying defilements by way of the path of the non-returner, the states that have arisen do not transgress one another—thus, development is in the sense of the non-transgression of the states that have arisen therein. For one who abandons all defilements by way of the path of arahantship, the states that have arisen do not transgress one another—thus, development is in the sense of the non-transgression of the states that have arisen therein. In this way, development is in the sense of the non-transgression of the states that have arisen in those respective cases.

How is there development in the sense of the faculties having a single function? For one who abandons sensual desire, by way of renunciation the five faculties come to have a single function—thus, this is the development in the sense of the faculties having a single function. For one who abandons ill will, by way of non-ill will the five faculties come to have a single function—thus, this is the development in the sense of the faculties having a single function… and so on… For one who abandons all defilements, by way of the path of arahantship the five faculties come to have a single function—thus, this is the development in the sense of the faculties having a single function. In this way, there is development in the sense of the faculties having a single function.

How is there development in the sense of conveying the energy that leads to that? For one who abandons sensual desire, by way of renunciation one conveys energy—thus, this is development in the sense of conveying the energy that leads to that. For one who abandons ill will, by way of non-ill will one conveys energy—thus, this is development in the sense of conveying the energy that leads to that… and so on… For one who abandons all defilements, by way of the path of arahantship one conveys energy—thus, this is development in the sense of conveying the energy that leads to that. In this way, there is development in the sense of conveying the energy that leads to that.

How is there development in the sense of cultivation? Abandoning sensual desire, one cultivates renunciation—this is development in the sense of cultivation. Abandoning ill will, one cultivates non-ill will—this is development in the sense of cultivation… and so on… Abandoning all defilements, one cultivates the path to Arahantship—this is development in the sense of cultivation. In this way, there is development in the sense of cultivation.

These are the four developments: Seeing form, one develops. Seeing feeling, one develops. Seeing perception, one develops. Seeing formations, one develops. Seeing consciousness, one develops. Seeing the eye… and so on… aging-and-death… and so on… seeing Nibbāna, the entry into the Deathless, in the sense of the final end, one develops. Whatever states are developed, those states come to have a single essence. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: ‘“These states are to be developed”—this is the giving of the ear; the wisdom that discerns that is knowledge based on learning.’

The Fourth Recitation Section.

29. How is it that ‘These states are to be realized’ is giving ear, and the wisdom that discerns that is knowledge based on learning?

One state is to be realized: the unshakable liberation of mind. Two states are to be realized: true knowledge and liberation. Three states are to be realized: the three true knowledges. Four states are to be realized: the four fruits of the ascetic life. Five states are to be realized: the five aggregates of Dhamma. Six states are to be realized: the six direct knowledges. Seven states are to be realized: the seven powers of one whose taints are destroyed. Eight states are to be realized: the eight liberations. Nine states are to be realized: the nine successive cessations. Ten states are to be realized: the ten qualities of one beyond training.

“Bhikkhus, the all is to be directly realized. And what, bhikkhus, is the all that is to be directly realized? The eye, bhikkhus, is to be directly realized; forms are to be directly realized; eye-consciousness is to be directly realized; eye-contact is to be directly realized; and whatever feeling arises conditioned by eye-contact—pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly realized. The ear is to be directly realized; sounds are to be directly realized… The nose is to be directly realized; odors are to be directly realized… The tongue is to be directly realized; tastes are to be directly realized… The body is to be directly realized; tangible objects are to be directly realized… The mind is to be directly realized; mental phenomena are to be directly realized; mind-consciousness is to be directly realized; mind-contact is to be directly realized; and whatever feeling arises conditioned by mind-contact—pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly realized. One directly realizes by seeing form; one directly realizes by seeing feeling; one directly realizes by seeing perception; one directly realizes by seeing formations; one directly realizes by seeing consciousness. One directly realizes by seeing the eye… aging-and-death… one directly realizes by seeing Nibbāna, the plunge into the Deathless, in the sense of the final end. Whatever phenomena are directly realized, those phenomena are contacted. That is knowledge in the sense of what is known, wisdom in the sense of thorough understanding. Therefore it is said: ‘The giving of ear is the teaching “These phenomena are to be directly realized,” and the wisdom that thoroughly understands that is knowledge born of learning.’”

30. How is it that the giving of ear is the teaching, ‘These phenomena are conducive to decline, these phenomena are conducive to stability, these phenomena are conducive to distinction, these phenomena are conducive to penetration,’ and that the wisdom that thoroughly understands this is knowledge born of learning?

For one who has attained the first jhāna, perceptions and mental applications accompanied by sensual pleasure arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and mental applications not accompanied by initial thought arise—this is a phenomenon conducive to distinction. Perceptions and mental applications accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the second jhāna, perceptions and mental applications accompanied by initial thought arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and mental applications accompanied by equanimous happiness arise—this is a phenomenon conducive to distinction. Perceptions and mental applications accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the third jhāna, perceptions and mental applications accompanied by rapture and happiness arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and mental applications accompanied by neither-painful-nor-pleasant feeling arise—this is a phenomenon conducive to distinction. Perceptions and mental applications accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the fourth jhāna, perceptions and mental applications accompanied by equanimity arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and mental applications accompanied by the base of the infinity of space arise—this is a phenomenon conducive to distinction. Perceptions and mental applications accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the base of the infinity of space, perceptions and attention accompanied by form arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and attention accompanied by the base of the infinity of consciousness arise—this is a phenomenon conducive to distinction. Perceptions and attention accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the base of the infinity of consciousness, perceptions and attention accompanied by the base of the infinity of space arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and attention accompanied by the base of nothingness arise—this is a phenomenon conducive to distinction. Perceptions and attention accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration.

For one who has attained the base of nothingness, perceptions and attention accompanied by the base of the infinity of consciousness arise—this is a phenomenon conducive to decline. Mindfulness is established in conformity with that—this is a phenomenon conducive to stability. Perceptions and attention accompanied by the base of neither-perception-nor-non-perception arise—this is a phenomenon conducive to distinction. Perceptions and attention accompanied by disenchantment, connected with dispassion, arise—this is a phenomenon conducive to penetration. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: The wisdom that discerns the giving of ear to the teaching that 'These phenomena are conducive to decline, these phenomena are conducive to stability, these phenomena are conducive to distinction, these phenomena are conducive to penetration' is knowledge born of learning.

31. How is the teaching received through hearing, ‘All conditioned things are impermanent, all conditioned things are suffering, all phenomena are not-self,’ and the wisdom that understands it, knowledge based on learning? The teaching received through hearing, ‘Form is impermanent in the sense of perishing, suffering in the sense of being fearful, not-self in the sense of being coreless,’ and the wisdom that understands it, is knowledge based on learning. The teaching received through hearing, ‘Feeling… perception… conditioned things… consciousness… the eye… aging-and-death are impermanent in the sense of perishing, suffering in the sense of being fearful, not-self in the sense of being coreless,’ and the wisdom that understands it, is knowledge based on learning. It is knowledge in the sense of knowing, wisdom in the sense of thorough understanding. Therefore it is said: The teaching received through hearing, ‘All conditioned things are impermanent, all conditioned things are suffering, all phenomena are not-self,’ and the wisdom that understands it, is knowledge based on learning.

32. How is the teaching received through hearing, ‘This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path of practice leading to the cessation of suffering,’ and the wisdom that understands it, knowledge based on learning?

33. Therein, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering, separation from the loved is suffering; not to obtain what one desires is also suffering. In brief, the five aggregates subject to clinging are suffering.

Therein, what is birth? Whatever, for those various beings in those various orders of beings, is the birth, the coming into being, the descent, the production, the manifestation of the aggregates, the acquisition of the sense bases—this is called birth.

Therein, what is aging? Whatever, for those various beings in those various orders of beings, is the aging, the decrepitude, the state of having broken teeth, the state of having gray hair, the state of having wrinkled skin, the decline of the life-span, the impairment of the sense faculties—this is called aging.

Therein, what is death? Of those various beings from those various orders of beings, the falling away, the state of falling away, the breaking up, the disappearance, dying, death, the completion of time, the breaking up of the aggregates, the laying down of the carcass, and the cutting off of the life faculty—this is called death.

Therein, what is sorrow? For one who is afflicted by the loss of relatives, or afflicted by the loss of wealth, or afflicted by loss through illness, or afflicted by the loss of virtue, or afflicted by the loss of view, or who is endowed with some other misfortune, or afflicted with some other painful state, whatever is the sorrow, the state of sorrowing, sorrowfulness, inner sorrow, inner pervasive sorrow, burning anxiety of the mind, displeasure, and the dart of sorrow—this is called sorrow.

Therein, what is lamentation? For one who is afflicted by the loss of relatives, or afflicted by the loss of wealth, or afflicted by loss through illness, or afflicted by the loss of virtue, or afflicted by the loss of view, or who is endowed with some other misfortune, or afflicted with some other painful state, whatever is the wailing, lamenting, the act of wailing, the act of lamenting, the state of being a wailer, the state of being a lamenter, verbal prattle, incoherent talk, babbling, the state of babbling, and the state of being a babbler—this is called lamentation.

Therein, what is pain? Whatever is bodily unpleasantness, bodily pain; and the unpleasant, painful feeling born of bodily contact—this is called pain.

Therein, what is displeasure? Whatever is mental unpleasantness, mental pain; and the unpleasant, painful feeling born of mental contact—this is called displeasure.

Therein, what is despair? For one afflicted by the destruction of relatives, or the destruction of wealth, or the destruction that is illness, or the destruction of virtue, or the destruction of view; or for one endowed with some other destruction, or afflicted by some other state of suffering, there is trouble, great trouble, the condition of trouble, the condition of great trouble, the state of being troubled, and the state of being greatly troubled. This is called despair.

Therein, what is the suffering of association with the disagreeable? Here, for a certain person, there are forms, sounds, odors, tastes, tactile objects, or mental objects that are undesirable, disagreeable, and unpleasant; or there are those who desire what is not for one's benefit, what is not for one's welfare, one's discomfort, or one's insecurity. Whatever association, coming together, meeting, or mingling there is with them—this is called the suffering of association with the disagreeable.

Therein, what is the suffering of separation from the loved? Here, for a certain person, there are forms, sounds, odors, tastes, tactile objects, or mental objects that are desirable, loved, and pleasing; or there are those who desire one's benefit, welfare, comfort, and security from bondage—such as mother or father, brother or sister, friends or companions, or kinsmen or blood relatives. Whatever non-association, not coming together, not meeting, or state of not being mingled there is with them—this is called the suffering of separation from the loved.

And what is the suffering of not getting what one wants? For beings subject to birth, this wish arises: ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by wishing. This, too, is the suffering of not getting what one wants. For beings subject to aging… for beings subject to illness… for beings subject to death… for beings subject to sorrow, lamentation, pain, displeasure, and despair, this wish arises: ‘Oh, that we were not subject to sorrow, lamentation, pain, displeasure, and despair! That sorrow, lamentation, pain, displeasure, and despair would not come to us!’ But this is not to be obtained by wishing. This, too, is the suffering of not getting what one wants.

And what, in brief, are the five aggregates subject to clinging that are suffering? They are these: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. These, in brief, are called the five aggregates subject to clinging that are suffering. This is called the Noble Truth of Suffering.

34. And what is the Noble Truth of the Origin of Suffering? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, and craving for non-existence. And where does this craving arise when it arises? Where does it settle when it settles? Whatever in the world is endearing and agreeable, it is there that this craving arises when it arises, and there it settles when it settles. And what in the world is endearing and agreeable? The eye in the world is endearing and agreeable; it is there that this craving arises when it arises, and there it settles when it settles. The ear in the world… the nose… the tongue… the body… the mind in the world is endearing and agreeable; it is there that this craving arises when it arises, and there it settles when it settles. Forms in the world are endearing and agreeable… Sounds… Odors… Tastes… Tactile objects… Mental phenomena… Eye-consciousness… Mind-consciousness… Eye-contact… Mind-contact… Feeling born of eye-contact… Feeling born of mind-contact… Perception of forms… Perception of mental phenomena… Volition for forms… Volition for mental phenomena… Craving for forms… Craving for mental phenomena… Initial thought about forms… Initial thought about mental phenomena… Sustained thought about forms… Sustained thought about mental phenomena in the world is endearing and agreeable; it is there that this craving arises when it arises, and there it settles when it settles. This is called the Noble Truth of the Origin of Suffering.

35. And what is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that very craving, its abandonment, its relinquishment, freedom from it, and non-attachment to it. And where is this craving to be abandoned and where is it to cease? Whatever in the world is endearing and agreeable, it is there that this craving is to be abandoned and is to cease. And what in the world is endearing and agreeable? The eye in the world is endearing and agreeable; it is there that this craving is to be abandoned and is to cease… The investigation of phenomena in the world is endearing and agreeable; it is there that this craving is to be abandoned and is to cease. This is called the noble truth of the cessation of suffering.

36. And what is the noble truth of the path leading to the cessation of suffering? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. And what is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the path leading to the cessation of suffering—this is called right view.

And what is right intention? The intention of renunciation, the intention of non-ill will, and the intention of non-harming—this is called right intention.

And what is right speech? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, and abstaining from idle chatter—this is called right speech.

And what is right action? Abstaining from the destruction of life, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures—this is called right action.

And what is right livelihood? Here, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood—this is called right livelihood.

And what is Right Effort? Herein, in this Dispensation, a bhikkhu generates zeal, strives, arouses energy, exerts his mind, and endeavors for the non-arising of unarisen, evil, unwholesome states. He generates zeal… for the abandoning of arisen, evil, unwholesome states… for the arising of unarisen wholesome states… He generates zeal, strives, arouses energy, exerts his mind, and endeavors for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states. This is called Right Effort.

And what is Right Mindfulness? Herein, in this Dispensation, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings… mind in mind… dhammas in dhammas, ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. This is called Right Mindfulness.

Herein, what is right concentration? Here, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. With the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, and he experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness through equanimity. This is called right concentration. This is called the noble truth of the path leading to the cessation of suffering. That, in the sense of knowing, is knowledge; in the sense of discerning, it is wisdom. Therefore it is said: ‘This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering.’ This is the Dhamma that is heard. The wisdom that understands this is knowledge based on what is heard. Thus, wisdom concerning the Dhamma that is heard is knowledge based on what is heard.

The Exposition of Knowledge Based on What Is Heard is the first.

2. The Exposition of Knowledge Based on Virtue

37. How, having heard, is wisdom in restraint knowledge based on virtue? There are five kinds of virtue: virtue of purity with a limit, virtue of purity without a limit, virtue of complete purity, virtue of purity free from misapprehension, and virtue of pacified purity.

Herein, what is the virtue of purity with a limit? The virtue of the unordained, who have training rules with a limit—this is the virtue of purity with a limit. What is the virtue of purity without a limit? The virtue of the fully ordained, who have training rules without a limit—this is the virtue of purity without a limit. What is the virtue of complete purity? The virtue of virtuous worldlings who are endowed with wholesome qualities, who are fulfillers at the limit of a trainee, unconcerned for body and life, and have relinquished life—this is the virtue of complete purity. What is the virtue of unmisapprehended purity? The virtue of the seven trainees—this is the virtue of unmisapprehended purity. What is the virtue of tranquil purity? The virtue of the taint-free disciples of the Tathāgata, of Paccekabuddhas, and of Tathāgatas, Arahants, Perfectly Self-Enlightened Ones—this is the virtue of tranquil purity.

38. There is virtue that is limited, and there is virtue that is unlimited. Herein, what is that limited virtue? There is virtue limited by gain, virtue limited by fame, virtue limited by relatives, virtue limited by limbs, and virtue limited by life.

What is that virtue limited by gain? Here, a certain person transgresses a training rule they have undertaken for the sake of gain, because of gain, on account of gain—this is that virtue limited by gain. What is that virtue limited by renown? Here, a certain person transgresses a training rule they have undertaken for the sake of renown, because of renown, on account of renown—this is that virtue limited by renown. What is that virtue limited by relatives? Here, a certain person transgresses a training rule they have undertaken for the sake of relatives, because of relatives, on account of relatives—this is that virtue limited by relatives. What is that virtue limited by limbs? Here, a certain person transgresses a training rule they have undertaken for the sake of their limbs, because of their limbs, on account of their limbs—this is that virtue limited by limbs. What is that virtue limited by life? Here, a certain person transgresses a training rule they have undertaken for the sake of life, because of life, on account of life—this is that virtue limited by life. Such kinds of virtue are broken, flawed, spotted, and mottled; they are not freeing, not praised by the wise, are wrongly grasped, and are not conducive to concentration. They are not a basis for freedom from remorse, not a basis for joy, not a basis for rapture, not a basis for tranquility, not a basis for happiness, not a basis for concentration, not a basis for the knowledge and vision of things as they really are. They do not lead to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. This is that limited virtue.

What is that unlimited virtue? There is virtue not limited by gain, there is virtue not limited by renown, there is virtue not limited by relatives, there is virtue not limited by limbs, and there is virtue not limited by life.

What is that virtue not limited by gain? Here, a certain person does not even arouse the thought to transgress a training rule they have undertaken for the sake of gain, because of gain, on account of gain—how then could that person transgress? This is that virtue not limited by gain. What is that virtue not limited by fame? Here, a certain person does not even arouse the thought to transgress a training rule they have undertaken for the sake of fame, because of fame, on account of fame—how then could that person transgress? This is that virtue not limited by fame. What is that virtue not limited by relatives? Here, a certain person does not even arouse the thought to transgress a training rule they have undertaken for the sake of relatives, because of relatives, on account of relatives—how then could that person transgress? This is that virtue not limited by relatives. What is that virtue not limited by limbs? Here, a certain person does not even arouse the thought to transgress a training rule they have undertaken for the sake of their limbs, because of their limbs, on account of their limbs—how then could that person transgress? This is that virtue not limited by limbs. What is that virtue not limited by life? Here, a certain person does not even arouse the thought to transgress a training rule they have undertaken for the sake of life, because of life, on account of life—how then could that person transgress? This is that virtue not limited by life. Such kinds of virtue are unbroken, unflawed, unspotted, and unmottled; they are liberating, praised by the wise, ungrasped, and conducive to concentration. They are a basis for freedom from remorse, a basis for joy, a basis for rapture, a basis for tranquility, a basis for happiness, a basis for concentration, a basis for the knowledge and vision of things as they really are. They lead to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. This is that unlimited virtue.

39. What is virtue? How many kinds of virtue are there? What is the origin of virtue? How many states are combined in virtue?

What is sīla? Volition is sīla, the mental factor is sīla, restraint is sīla, non-transgression is sīla. How many kinds of sīla are there? There are three kinds of sīla: wholesome sīla, unwholesome sīla, and indeterminate sīla. What is the origin of sīla? Wholesome sīla originates from a wholesome mind, unwholesome sīla originates from an unwholesome mind, and indeterminate sīla originates from an indeterminate mind. How many dhammas are combined in sīla? Sīla is the combination of restraint, sīla is the combination of non-transgression, and sīla is the combination of the volition that has arisen in such a state.

40. Regarding killing living beings, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding taking what is not given, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding sexual misconduct, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding false speech, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding divisive speech, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding harsh speech, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding idle chatter, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding covetousness, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding ill will, there is sīla in the sense of restraint and sīla in the sense of non-transgression. Regarding wrong view, there is sīla in the sense of restraint and sīla in the sense of non-transgression.

41. By renunciation, sensual desire is restrained; this is sīla in the sense of restraint and sīla in the sense of non-transgression. By non-ill will, ill will is restrained; this is sīla in the sense of restraint and sīla in the sense of non-transgression. By the perception of light, sloth and torpor are restrained...; by non-distraction, restlessness is restrained; by the analysis of phenomena, doubt is restrained; by knowledge, ignorance is restrained; by gladness, discontent is restrained.

By the first jhāna, the hindrances; by the second jhāna, initial thought and sustained thought; by the third jhāna, rapture; by the fourth jhāna, pleasure and pain; by the attainment of the base of infinite space, the perception of form, the perception of resistance, and the perception of diversity; by the attainment of the base of infinite consciousness, the perception of the base of infinite space; by the attainment of the base of nothingness, the perception of the base of infinite consciousness; by the attainment of the base of neither-perception-nor-non-perception, the perception of the base of nothingness.

By contemplation of impermanence, the perception of permanence; by contemplation of suffering, the perception of pleasure; by contemplation of not-self, the perception of self; by contemplation of disenchantment, delight; by contemplation of dispassion, lust; by contemplation of cessation, the perception of origination; by contemplation of relinquishment, grasping; by contemplation of destruction, the perception of solidity; by contemplation of vanishing, striving; by contemplation of change, the perception of stability; by contemplation of the signless, the sign; by contemplation of the undirected, aspiration; by contemplation of emptiness, adherence; by insight into phenomena with higher wisdom, adherence to grasping at a core; by the knowledge and vision of things as they are, adherence with delusion; by contemplation of danger, adherence with attachment; by contemplation of reflection, non-reflection; by contemplation of turning away, adherence to the fetters.

By the path of stream-entry, the defilements connected with views; by the path of the once-returner, the gross defilements; by the path of the non-returner, the subtle defilements; by the path of arahantship, all defilements. Virtue in the sense of restraint, virtue in the sense of non-transgression.

There are five virtues: the abandoning of the destruction of life is virtue; abstinence is virtue; volition is virtue; restraint is virtue; non-transgression is virtue. Such virtues conduce to freedom from remorse, to gladness, to rapture, to tranquility, to happiness, to cultivation, to development, to frequent practice, to adornment, to equipment, to a retinue, to fulfillment, to utter disenchantment, dispassion, cessation, peace, direct knowledge, full enlightenment, and Nibbāna.

Of such virtues, the purity of restraint is the higher virtue. The mind established in the purity of restraint does not become distracted; the purity of non-distraction is the higher mind. One rightly sees the purity of restraint, and one rightly sees the purity of non-distraction. The purity of vision is the higher wisdom. Herein, the state of restraint is the training in the higher virtue. The state of non-distraction is the training in the higher mind. The state of vision is the training in the higher wisdom.

Adverting to these three trainings, one trains by knowing, by seeing, by reviewing, by resolving the mind, by being resolved through faith, by exerting energy, by establishing mindfulness, by concentrating the mind, and by understanding with wisdom. One trains by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, and by developing what is to be developed.

In regard to abandoning taking what is not given... sexual misconduct... false speech... divisive speech... harsh speech... idle chatter... covetousness... ill will... and wrong view... they train by developing what is to be developed.

For overcoming sensual desire by means of renunciation... for overcoming ill will by means of non-ill will... for overcoming sloth and torpor by means of the perception of light... for overcoming restlessness by means of non-distraction... for overcoming doubt by means of the analysis of phenomena... for overcoming ignorance by means of knowledge... for overcoming discontent by means of gladness... one trains by developing what is to be developed.

For overcoming the hindrances by means of the first jhāna... for overcoming initial and sustained application by means of the second jhāna... for overcoming rapture by means of the third jhāna... for overcoming pleasure and pain by means of the fourth jhāna... for overcoming the perception of form, the perception of resistance, and the perception of diversity by means of the attainment of the base of infinite space... for overcoming the perception of the base of infinite space by means of the attainment of the base of infinite consciousness... for overcoming the perception of the base of infinite consciousness by means of the attainment of the base of nothingness... for overcoming the perception of the base of nothingness by means of the attainment of the base of neither-perception-nor-non-perception... one trains by developing what is to be developed.

For overcoming the perception of permanence by means of contemplation of impermanence... for overcoming the perception of pleasure by means of contemplation of suffering... for overcoming the perception of self by means of contemplation of not-self... for overcoming delight by means of contemplation of disenchantment... for overcoming lust by means of contemplation of dispassion... for overcoming origination by means of contemplation of cessation... for overcoming grasping by means of contemplation of relinquishment... for overcoming the perception of solidity by means of contemplation of destruction... for overcoming accumulation by means of contemplation of vanishing... for overcoming the perception of stability by means of contemplation of change... for overcoming the sign by means of contemplation of the signless... for overcoming aspiration by means of contemplation of the undirected... for overcoming adherence by means of contemplation of emptiness... for overcoming adherence with passion by means of insight into phenomena with higher wisdom... for overcoming adherence with delusion by means of the knowledge and vision of things as they really are... for overcoming adherence with attachment by means of contemplation of danger... for overcoming non-reflection by means of contemplation of reflection... for overcoming adherence to the fetters by means of contemplation of turning away... one trains by developing what is to be developed.

The abandoning of the defilements established together with wrong views by means of the path of stream-entry... the abandoning of the gross defilements by means of the path of the once-returner... the abandoning of the defilements accompanied by liking and disliking by means of the path of the non-returner... the abandoning of all defilements by means of the path of arahantship is virtue; abstinence is virtue; volition is virtue; restraint is virtue; non-transgression is virtue. Such virtues conduce to freedom from remorse, to gladness, to rapture, to tranquility, to happiness, to practice, to development, to frequent practice, to adornment, to equipment, to support, to fulfillment, and to utter disenchantment, dispassion, cessation, peace, direct knowledge, full enlightenment, and Nibbāna.

42. For such virtues, the purity of restraint is the higher virtue. The mind established in the purity of restraint does not go to distraction; the purity of non-distraction is the higher mind. One rightly sees the purity of restraint; one rightly sees the purity of non-distraction. The purity of vision is the higher wisdom. Herein, that which is the state of restraint is the training in higher virtue; that which is the state of non-distraction is the training in the higher mind; that which is the state of vision is the training in higher wisdom. One trains by adverting to these three trainings, by knowing, by seeing, by reviewing, by resolving the mind, by being resolved through faith, by exerting energy, by establishing mindfulness, by concentrating the mind, and by understanding discriminately with wisdom; one trains by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, and by developing what is to be developed. That is knowledge in the sense of knowing, and wisdom in the sense of understanding discriminately. Therefore it is said: 'Having heard, the wisdom in restraint is knowledge founded on virtue.'

The second is the exposition of knowledge founded on virtue.

3. Exposition of the Knowledge Born of the Development of Concentration

43. How is the wisdom in concentration, after having restrained, knowledge born of the development of concentration? There is one concentration: one-pointedness of mind. There are two concentrations: mundane concentration and supramundane concentration. There are three concentrations: concentration accompanied by applied and sustained thought, concentration without applied thought but with only sustained thought, and concentration without applied and sustained thought. There are four concentrations: concentration partaking of decline, concentration partaking of stability, concentration partaking of distinction, and concentration partaking of penetration. There are five concentrations: pervasion by rapture, pervasion by pleasure, pervasion by equanimity, pervasion by light, and the sign for reviewing.

Six concentrations: unification and non-distraction of the mind by way of recollection of the Buddha is concentration; unification and non-distraction of the mind by way of recollection of the Dhamma is concentration; unification and non-distraction of the mind by way of recollection of the Saṅgha is concentration; unification and non-distraction of the mind by way of recollection of virtue is concentration; unification and non-distraction of the mind by way of recollection of generosity is concentration; unification and non-distraction of the mind by way of recollection of deities is concentration. Seven concentrations: skill in concentration, skill in the attainment of concentration, skill in the stability of concentration, skill in emergence from concentration, skill in the wieldiness of concentration, skill in the range of concentration, and skill in resolving on concentration. Eight concentrations: unification and non-distraction of the mind by way of the earth kasiṇa is concentration; …by way of the water kasiṇa… by way of the fire kasiṇa… by way of the air kasiṇa… by way of the blue kasiṇa… by way of the yellow kasiṇa… by way of the red kasiṇa… by way of the white kasiṇa is concentration. Nine concentrations: there is form-sphere concentration that is inferior, middling, and superior; there is formless-sphere concentration that is inferior, middling, and superior; emptiness concentration, signless concentration, and undirected concentration. Ten concentrations: unification and non-distraction of the mind by way of the perception of a bloated corpse is concentration; …by way of the perception of a livid corpse… by way of the perception of a festering corpse… by way of the perception of a fissured corpse… by way of the perception of a gnawed corpse… by way of the perception of a scattered corpse… by way of the perception of a hacked and scattered corpse… by way of the perception of a bloody corpse… by way of the perception of a worm-infested corpse… by way of the perception of a skeleton is concentration. These are the fifty-five concentrations.

44. Furthermore, there are twenty-five principles of stability for concentration: concentration in the sense of grasping, concentration in the sense of being a retinue, concentration in the sense of fulfillment, concentration in the sense of one-pointedness, concentration in the sense of non-distraction, concentration in the sense of non-diffusion, concentration in the sense of non-turbidity, concentration in the sense of imperturbability, concentration in the sense of liberation; concentration because of the mind's stability through being established in oneness; concentration because it seeks what is balanced, concentration because it does not seek what is unbalanced; concentration because it has sought what is balanced, concentration because it has not sought what is unbalanced; concentration because it takes up what is balanced, concentration because it does not take up what is unbalanced; concentration because it has taken up what is balanced, concentration because it has not taken up what is unbalanced; concentration because it practices in a balanced way, concentration because it does not practice in an unbalanced way; concentration because it has practiced in a balanced way, concentration because it has not practiced in an unbalanced way; concentration because it illuminates what is balanced, concentration because it burns up what is unbalanced; concentration because it has illuminated what is balanced, concentration because it has burned up what is unbalanced; concentration because it is balanced, beneficial, and pleasant. These are the twenty-five principles of stability for concentration. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in concentrating, after having restrained, is the knowledge consisting of the development of concentration.'

The Exposition of the Knowledge Consisting of the Development of Concentration is the third.

4. Exposition of the Knowledge of the Stability of Phenomena

45. How is wisdom in comprehending conditions the knowledge of the stability of phenomena? Ignorance is a condition for formations as the state of arising, the state of occurrence, the state of a sign, the state of accumulation, the state of a conjunction, the state of an obstruction, the state of an origin, the state of a cause, and the state of a condition. In these nine ways, ignorance is a condition, and formations are conditionally arisen. Both these phenomena are conditionally arisen. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena. In the past... and in the future, ignorance is a condition for formations as the state of arising... and the state of a condition. In these nine ways, ignorance is a condition, and formations are conditionally arisen. Both these phenomena are conditionally arisen. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena.

Formations are a condition for consciousness... and so on... consciousness for name-and-form... name-and-form for the six sense bases... the six sense bases for contact... contact for feeling... feeling for craving... craving for clinging... clinging for becoming... becoming for birth... birth is a condition for aging-and-death as the state of arising, and the state of occurrence, and the state of a sign, and the state of accumulation, and the state of a conjunction, and the state of an obstruction, and the state of an origin, and the state of a cause, and the state of a condition. By these nine aspects, birth is a condition, and aging-and-death is dependently arisen. Both these phenomena are dependently arisen. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena. In the past... and in the future, birth is a condition for aging-and-death as the state of arising... and the state of a condition. By these nine aspects, birth is a condition, and aging-and-death is dependently arisen. Both these phenomena are dependently arisen. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena.

46. Ignorance is a generative cause; formations are arisen from a generative cause. Both these phenomena are arisen from a generative cause. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena. In the past... and in the future, ignorance is a generative cause; formations are arisen from a generative cause. Both these phenomena are arisen from a generative cause. Thus, wisdom in comprehending conditions is the knowledge of the stability of phenomena.

Formations are a generative cause, and consciousness is causally arisen... and so on... consciousness is a generative cause, and name-and-form is causally arisen... name-and-form is a generative cause, and the six sense bases are causally arisen... the six sense bases are a generative cause, and contact is causally arisen... contact is a generative cause, and feeling is causally arisen... feeling is a generative cause, and craving is causally arisen... craving is a generative cause, and clinging is causally arisen... clinging is a generative cause, and becoming is causally arisen... becoming is a generative cause, and birth is causally arisen... birth is a generative cause, and aging-and-death is causally arisen. Both these phenomena are causally arisen. Thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena. In the past... and in the future, birth is a generative cause, and aging-and-death is causally arisen. Both these phenomena are causally arisen. Thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena.

Ignorance is a dependent condition, and formations are dependently arisen. Both these phenomena are dependently arisen. Thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena. In the past... and in the future, ignorance is a dependent condition, and formations are dependently arisen. Both these phenomena are dependently arisen. Thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena.

With formations as condition, consciousness is dependently arisen... and so on... With consciousness as condition, name-and-form is dependently arisen... With name-and-form as condition, the six sense bases are dependently arisen... With the six sense bases as condition, contact is dependently arisen... With contact as condition, feeling is dependently arisen... With feeling as condition, craving is dependently arisen... With craving as condition, clinging is dependently arisen... With clinging as condition, existence is dependently arisen... With existence as condition, birth is dependently arisen... With birth as condition, aging-and-death is dependently arisen. 'Both these phenomena are dependently arisen'—thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena. Also in the past... also in the future, with birth as condition, aging-and-death is dependently arisen. 'Both these phenomena are dependently arisen'—thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena.

Ignorance is a condition; formations are conditionally arisen. 'Both these phenomena are conditionally arisen'—thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena. Also in the past... also in the future, ignorance is a condition; formations are conditionally arisen. 'Both these phenomena are conditionally arisen'—thus, the wisdom in comprehending conditions is the knowledge of the stability of phenomena.

Volitional formations are conditions; consciousness is conditionally arisen... and so on... Consciousness is a condition; name-and-form is conditionally arisen... Name-and-form is a condition; the six sense bases are conditionally arisen... The six sense bases are a condition; contact is conditionally arisen... Contact is a condition; feeling is conditionally arisen... Feeling is a condition; craving is conditionally arisen... Craving is a condition; clinging is conditionally arisen... Clinging is a condition; becoming is conditionally arisen... Becoming is a condition; birth is conditionally arisen... Birth is a condition; aging-and-death is conditionally arisen. Thus, both these phenomena are conditionally arisen—the wisdom in the comprehension of conditions is the knowledge of the stability of phenomena. Also in the past... also in the future, birth is a condition; aging-and-death is conditionally arisen. Thus, both these phenomena are conditionally arisen—the wisdom in the comprehension of conditions is the knowledge of the stability of phenomena.

47. In the previous kamma-existence, delusion is ignorance; exertion, volitional formations; delight, craving; approaching, clinging; and volition, becoming. These five phenomena in the previous kamma-existence are conditions for relinking here. Here, relinking is consciousness; descent, name-and-form; sensitivity, the sense base; what is contacted, contact; and what is felt, feeling. These five phenomena in this rebirth-existence are the result of kamma done previously. Here, owing to the maturing of the sense bases, delusion is ignorance; exertion, volitional formations; delight, craving; approaching, clinging; and volition, becoming. These five phenomena in this kamma-existence here are conditions for future relinking. In the future, relinking is consciousness; descent, name-and-form; sensitivity, the sense base; what is contacted, contact; and what is felt, feeling. These five phenomena in a future rebirth-existence are the result of kamma done here. Thus, in these four sections, across three time periods and with three links, one knows, sees, understands, and penetrates dependent origination in its twenty aspects. That is knowledge in the sense of knowing, wisdom in the sense of thorough understanding. Therefore it is said: 'Wisdom in the comprehension of conditions is knowledge of the stability of phenomena.'

The Fourth: The Exposition of the Knowledge of the Stability of Phenomena.

5. Exposition of the Knowledge of Comprehension

48. How is wisdom in concisely defining past, future, and present phenomena knowledge of comprehension?

Whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all that form one defines as impermanent: this is one comprehension. One defines it as suffering: this is one comprehension. One defines it as non-self: this is one comprehension.

Whatever feeling...pe... whatever perception... whatever volitional formations... whatever consciousness—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—one defines all of it as impermanent: this is one comprehension. One defines it as suffering: this is one comprehension. One defines it as non-self: this is one comprehension.

The eye...pe... aging-and-death—past, future, or present—one defines as impermanent: this is one comprehension. One defines it as suffering: this is one comprehension. One defines it as non-self: this is one comprehension.

Form—past, future, or present—is impermanent in the sense of perishing, suffering in the sense of being oppressive, and non-self in the sense of being coreless. Wisdom in concisely defining this is knowledge of comprehension. Feeling...pe... perception... volitional formations... consciousness... the eye...pe... aging-and-death—past, future, or present—is impermanent in the sense of perishing, suffering in the sense of being oppressive, and non-self in the sense of being coreless. Wisdom in concisely defining this is knowledge of comprehension.

Form—past, future, or present—is impermanent, conditioned, dependently arisen, of a nature to perish, of a nature to vanish, of a nature to fade away, and of a nature to cease. Wisdom in concisely defining this is knowledge of comprehension. Feeling…pe… perception… volitional formations… consciousness… the eye…pe… aging-and-death—past, future, or present—is impermanent, conditioned, dependently arisen, of a nature to perish, of a nature to vanish, of a nature to fade away, and of a nature to cease. Wisdom in concisely defining this is knowledge of comprehension.

With birth as condition, there is aging-and-death; when there is no birth, there is no aging-and-death. The wisdom that arises in concisely determining this is knowledge by comprehension. Also in the past... also in the future, with birth as condition, there is aging-and-death; when there is no birth, there is no aging-and-death. The wisdom that arises in concisely determining this is knowledge by comprehension. With becoming as condition, there is birth; when there is no becoming...pe... With clinging as condition, there is becoming; when there is no clinging...pe... With craving as condition, there is clinging; when there is no craving...pe... With feeling as condition, there is craving; when there is no feeling...pe... With contact as condition, there is feeling; when there is no contact...pe... With the sixfold sense base as condition, there is contact; when there is no sixfold sense base...pe... With name-and-form as condition, there is the sixfold sense base; when there is no name-and-form...pe... With consciousness as condition, there is name-and-form; when there is no consciousness...pe... With volitional formations as condition, there is consciousness; when there are no volitional formations...pe... With ignorance as condition, there are volitional formations; when there is no ignorance, there are no volitional formations. The wisdom that arises in concisely determining this is knowledge by comprehension. Also in the past... also in the future, with ignorance as condition, there are volitional formations; when there is no ignorance, there are no volitional formations. The wisdom that arises in concisely determining this is knowledge by comprehension. That is knowledge in the sense of knowing, wisdom in the sense of thorough understanding. Therefore it is said: 'The wisdom that arises in concisely determining past, future, and present phenomena is knowledge by comprehension.'

The Fifth: The Exposition of the Knowledge of Comprehension.

6. The Exposition of the Knowledge of Arising and Passing Away

49. How is the wisdom in contemplating the alteration of present phenomena the knowledge of contemplating arising and passing away? A form that has arisen is present; its characteristic of coming into being is arising, its characteristic of alteration is passing away; contemplation thereof is knowledge. A feeling that has arisen...pe... a perception that has arisen... formations that have arisen... consciousness that has arisen... the eye that has arisen...pe... becoming that has arisen is present; its characteristic of coming into being is arising, its characteristic of alteration is passing away; contemplation thereof is knowledge.

50. One who sees the arising of the five aggregates, how many characteristics does one see? One who sees the passing away, how many characteristics does one see? One who sees the arising and passing away, how many characteristics does one see? One who sees the arising of the five aggregates sees twenty-five characteristics; one who sees the passing away sees twenty-five characteristics; one who sees the arising and passing away sees fifty characteristics.

One who sees the arising of the form aggregate, how many characteristics does one see? One who sees its passing away, how many characteristics does one see? One who sees its arising and passing away, how many characteristics does one see? Of the feeling aggregate... and so on... of the perception aggregate... and so on... of the formations aggregate... and so on... one who sees the arising of the consciousness aggregate, how many characteristics does one see? One who sees its passing away, how many characteristics does one see? One who sees its arising and passing away, how many characteristics does one see? One who sees the arising of the form aggregate sees five characteristics; one who sees its passing away sees five characteristics; one who sees its arising and passing away sees ten characteristics. Likewise for the feeling aggregate... and so on... for the perception aggregate, the formations aggregate, and the consciousness aggregate: one who sees the arising sees five characteristics; one who sees the passing away sees five characteristics; one who sees the arising and passing away sees ten characteristics.

When one sees the arising of the form aggregate, what five characteristics does one see? "With the arising of ignorance, there is the arising of form"—thus, one sees the arising of the form aggregate in the sense of the arising of the cause. "With the arising of craving, there is the arising of form"—thus, one sees the arising of the form aggregate in the sense of the arising of the cause. "With the arising of kamma, there is the arising of form"—thus, one sees the arising of the form aggregate in the sense of the arising of the cause. "With the arising of nutriment, there is the arising of form"—thus, one sees the arising of the form aggregate in the sense of the arising of the cause. Even when seeing the characteristic of production, one sees the arising of the form aggregate. When one sees the arising of the form aggregate, one sees these five characteristics.

When seeing the dissolution, what five characteristics does one see? "With the cessation of ignorance, there is the cessation of form"—thus, one sees the dissolution of the form aggregate in the sense of the cessation of the cause. "With the cessation of craving, there is the cessation of form"—thus, one sees the dissolution of the form aggregate in the sense of the cessation of the cause. "With the cessation of kamma, there is the cessation of form"—thus, one sees the dissolution of the form aggregate in the sense of the cessation of the cause. "With the cessation of nutriment, there is the cessation of form"—thus, one sees the dissolution of the form aggregate in the sense of the cessation of the cause. Even when seeing the characteristic of alteration, one sees the dissolution of the form aggregate. When seeing the dissolution of the form aggregate, one sees these five characteristics. When seeing arising and dissolution, one sees these ten characteristics.

When observing the arising of the aggregate of feeling, what five characteristics does one see? 'Because of the arising of ignorance, there is the arising of feeling'—thus, one sees the arising of the aggregate of feeling in the sense of arising from a cause. 'Because of the arising of craving, there is the arising of feeling'—thus, one sees the arising of the aggregate of feeling in the sense of arising from a cause. 'Because of the arising of kamma, there is the arising of feeling'—thus, one sees the arising of the aggregate of feeling in the sense of arising from a cause. 'Because of the arising of contact, there is the arising of feeling'—thus, one sees the arising of the aggregate of feeling in the sense of arising from a cause. Also, when observing the characteristic of production, one sees the arising of the aggregate of feeling. When observing the arising of the aggregate of feeling, one sees these five characteristics.

When observing the passing away, what five characteristics does one see? 'Because of the cessation of ignorance, there is the cessation of feeling'—thus, one sees the passing away of the aggregate of feeling in the sense of the cessation of the cause. 'Because of the cessation of craving, there is the cessation of feeling'—thus, one sees the passing away of the aggregate of feeling in the sense of the cessation of the cause. 'Because of the cessation of kamma, there is the cessation of feeling'—thus, one sees the passing away of the aggregate of feeling in the sense of the cessation of the cause. 'Because of the cessation of contact, there is the cessation of feeling'—thus, one sees the passing away of the aggregate of feeling in the sense of the cessation of the cause. Also, when observing the characteristic of alteration, one sees the passing away of the aggregate of feeling. When observing the passing away of the aggregate of feeling, one sees these five characteristics. When observing arising and passing away, one sees these ten characteristics.

One who observes the arising of the perception aggregate... of the formations aggregate... of the consciousness aggregate, what five characteristics does one see? 'From the arising of ignorance, consciousness arises'—thus, one sees the arising of the consciousness aggregate in the sense of arising from a cause. 'From the arising of craving, consciousness arises'—thus, one sees the arising of the consciousness aggregate in the sense of arising from a cause. 'From the arising of kamma, consciousness arises'—thus, one sees the arising of the consciousness aggregate in the sense of arising from a cause. 'From the arising of name-and-form, consciousness arises'—thus, one sees the arising of the consciousness aggregate in the sense of arising from a cause. Also, one who observes the characteristic of production sees the arising of the consciousness aggregate. One who observes the arising of the consciousness aggregate sees these five characteristics.

One who observes the passing away, what five characteristics does one see? 'From the cessation of ignorance, consciousness ceases'—thus, one sees the passing away of the consciousness aggregate in the sense of the cessation of the cause. 'From the cessation of craving, consciousness ceases'—thus, one sees the passing away of the consciousness aggregate in the sense of the cessation of the cause. 'From the cessation of kamma, consciousness ceases'—thus, one sees the passing away of the consciousness aggregate in the sense of the cessation of the cause. 'From the cessation of name-and-form, consciousness ceases'—thus, one sees the passing away of the consciousness aggregate in the sense of the cessation of the cause. Also, one who observes the characteristic of change sees the passing away of the consciousness aggregate. One who observes the passing away of the consciousness aggregate sees these five characteristics. One who observes arising and passing away sees these ten characteristics.

One who sees the arising of the five aggregates sees these twenty-five characteristics. One who sees the passing away sees these twenty-five characteristics. One who sees arising and passing away sees these fifty characteristics. That is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore, it is said: 'The wisdom in the contemplation of the alteration of present phenomena is the knowledge of the contemplation of arising and passing away.' The aggregate of form has nutriment as its cause of arising. Feeling, perception, and formations—these three aggregates have contact as their cause of arising. The aggregate of consciousness has name-and-form as its cause of arising.

The sixth is the exposition on the Knowledge of Arising and Passing Away.

7. Exposition on the Knowledge of the Contemplation of Dissolution

51. How, by reflecting on an object, is the wisdom in the contemplation of dissolution knowledge in insight? A mind with form as its object, having arisen, breaks up. Reflecting on that object, one contemplates the dissolution of that mind. As for 'contemplates,' how does one contemplate? One contemplates it as impermanent, not as permanent. One contemplates it as suffering, not as pleasant. One contemplates it as not-self, not as self. One becomes disenchanted, one does not delight. One becomes dispassionate, one is not impassioned. One brings it to cessation, one does not bring it to origination. One relinquishes, one does not grasp.

52. By contemplating as impermanent, one abandons the perception of permanence. By contemplating as suffering, one abandons the perception of pleasure. By contemplating as not-self, one abandons the perception of self. By becoming disenchanted, one abandons delight. By becoming dispassionate, one abandons passion. By bringing to cessation, one abandons origination. By relinquishing, one abandons grasping.

By having feeling as its object... by having perception as its object... by having formations as its object... by having consciousness as its object... the eye... by having aging and death as its object, a mind arises and perishes. Having reflected on that object, one contemplates the dissolution of that mind. Contemplates—how does one contemplate? One contemplates it as impermanent, not as permanent. One contemplates it as suffering, not as pleasant. One contemplates it as non-self, not as self. One is disenchanted, not delighted. One is dispassionate, not passionate. One brings it to cessation, not to arising. One relinquishes, not grasping.

Contemplating it as impermanent, one abandons the perception of permanence. Contemplating it as suffering, one abandons the perception of pleasure. Contemplating it as non-self, one abandons the perception of self. Becoming disenchanted, one abandons delight. Becoming dispassionate, one abandons passion. Bringing it to cessation, one abandons origination. Relinquishing, one abandons grasping.

The transition from basis, the turning of wisdom, and the power of adverting—this is insight by reflection.

The single determination of both dissolutions by following the object, and the inclination towards cessation—this is insight into the characteristic of passing away.

Reflecting on the object and contemplating its dissolution, and its appearance as empty—this is insight of higher wisdom.

One who is skilled in the three contemplations does not waver amidst diverse views, due to skill in the four insights and the three establishments.

It is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore it is said: ‘Having reflected on an object, the wisdom in the contemplation of dissolution is knowledge that is insight.’

Seventh: The Exposition of the Knowledge of Contemplation of Dissolution.

8. Exposition of the Knowledge of Danger

53. How is wisdom in what appears as fearful the knowledge of danger? 'Arising is fearful'—thus, wisdom in what appears as fearful is the knowledge of danger. 'Occurrence is fearful'—thus, wisdom in what appears as fearful is the knowledge of danger. 'The sign is fearful'… and so on… 'Rebirth-linking is fearful'… 'Destination is fearful'… 'Coming into being is fearful'… 'Rebirth is fearful'… 'Birth is fearful'… 'Aging is fearful'… 'Sickness is fearful'… 'Death is fearful'… 'Sorrow is fearful'… 'Lamentation is fearful'… 'Tribulation is fearful'—thus, wisdom in what appears as fearful is the knowledge of danger.

'Non-arising is security'—thus, this is knowledge in the state of peace. 'Non-occurrence is security'—thus, this is knowledge in the state of peace… and so on… 'Non-tribulation is security'—thus, this is knowledge in the state of peace.

'Arising is fearful, non-arising is security'—thus, this is knowledge in the state of peace. 'Occurrence is fearful, non-occurrence is security'—thus, this is knowledge in the state of peace… and so on… 'Tribulation is fearful, non-tribulation is security'—thus, this is knowledge in the state of peace.

'Arising is suffering'—thus, wisdom in what appears as fearful is the knowledge of danger. 'Occurrence is suffering'—thus, wisdom in what appears as fearful is the knowledge of danger… and so on… 'Tribulation is suffering'—thus, wisdom in what appears as fearful is the knowledge of danger.

'Non-arising is happiness'—thus, this is knowledge in the state of peace. 'Non-occurrence is happiness'—thus, this is knowledge in the state of peace… and so on… 'Non-tribulation is happiness'—thus, this is knowledge in the state of peace.

'Arising is suffering, non-arising is happiness'—thus, this is knowledge in the state of peace. 'Occurrence is suffering, non-occurrence is happiness'—thus, this is knowledge in the state of peace… and so on… 'Tribulation is suffering, non-tribulation is happiness'—thus, this is knowledge in the state of peace.

'Arising is worldly'—thus, wisdom in what appears as fearful is the knowledge of danger. 'Occurrence is worldly'—thus, wisdom in what appears as fearful is the knowledge of danger… and so on… 'Tribulation is worldly'—thus, wisdom in what appears as fearful is the knowledge of danger.

'Non-arising is unworldly'—thus, this is knowledge in the state of peace. 'Non-occurrence is unworldly'—thus, this is knowledge in the state of peace… and so on… 'Non-tribulation is unworldly'—thus, this is knowledge in the state of peace.

Arising is worldly, non-arising is unworldly—this is knowledge in the state of peace. Continuation is worldly, non-continuation is unworldly—this is knowledge in the state of peace… Trouble is worldly, non-trouble is unworldly—this is knowledge in the state of peace.

Arising is formations—the wisdom in what appears as fearful is the knowledge of danger. Continuation is formations—the wisdom in what appears as fearful is the knowledge of danger… Trouble is formations—the wisdom in what appears as fearful is the knowledge of danger.

Non-arising is Nibbāna—this is knowledge in the state of peace. Non-continuation is Nibbāna—this is knowledge in the state of peace… Non-trouble is Nibbāna—this is knowledge in the state of peace.

Arising is formations, non-arising is Nibbāna—this is knowledge in the state of peace. Continuation is formations, non-continuation is Nibbāna—this is knowledge in the state of peace… Trouble is formations, non-trouble is Nibbāna—this is knowledge in the state of peace.

One sees arising, continuation, and the sign as suffering. This knowledge concerning striving and rebirth-linking is the knowledge of danger.

One sees non-arising, non-continuation, and the signless as happiness. This knowledge concerning non-striving and non-rebirth-linking is the knowledge in the state of peace.

This knowledge of danger arises in five instances. In five instances regarding the state of peace, one discerningly knows ten knowledges. Through skill in the two knowledges, one does not waver among diverse views.

It is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: ‘The wisdom in what appears as fearful is the knowledge of danger.’

The eighth is the Exposition of the Knowledge of Danger.

9. The Exposition of the Knowledge of Equanimity towards Formations.

54. How is wisdom that stands firm by reflecting with the desire for release the knowledge of equanimity towards formations? Wisdom that stands firm by reflecting with the desire for release from arising is the knowledge of equanimity towards formations; wisdom that stands firm by reflecting with the desire for release from continuance is the knowledge of equanimity towards formations; ...from the sign... (and so on)... from striving... from rebirth-linking... from destination... from production... from re-arising... from birth... from aging... from illness... from death... from sorrow... from lamentation... (and so on)... wisdom that stands firm by reflecting with the desire for release from despair is the knowledge of equanimity towards formations.

‘Arising is suffering’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations. ‘Continuance is suffering’... (and so on)... ‘Despair is suffering’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations.

‘Arising is fear’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations. ‘Continuance is fear’... (and so on)... ‘Despair is fear’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations.

‘Arising is worldly’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations. ‘Continuance is worldly’... (and so on)... ‘Despair is worldly’—wisdom that stands firm by reflecting with the desire for release is the knowledge of equanimity towards formations.

‘Arising is formations’—thus, the wisdom that is well-established through reflection with the desire for release is the knowledge of equanimity towards formations. ‘Continuance is formations’… ‘Weariness is formations’—thus, the wisdom that is well-established through reflection with the desire for release is the knowledge of equanimity towards formations.

Arising is formations; because one regards those formations with equanimity, it is therefore equanimity towards formations. Both the formations and the equanimity are themselves formations; because one regards those formations with equanimity, it is therefore equanimity towards formations. Continuance is formations… the sign is formations… exertion is formations… rebirth-linking is formations… destination is formations… arising is formations… rebirth is formations… birth is formations… aging is formations… illness is formations… death is formations… sorrow is formations… lamentation is formations… weariness is formations; because one regards those formations with equanimity, it is therefore equanimity towards formations. Both the formations and the equanimity are themselves formations; because one regards those formations with equanimity, it is therefore equanimity towards formations.

55. In how many ways is the mind directed to equanimity towards formations? The mind is directed to equanimity towards formations in eight ways. In how many ways is the mind of an ordinary person directed to equanimity towards formations? In how many ways is the mind of a trainee directed to equanimity towards formations? In how many ways is the mind of one free from lust directed to equanimity towards formations? The mind of an ordinary person is directed to equanimity towards formations in two ways. The mind of a trainee is directed to equanimity towards formations in three ways. The mind of one free from lust is directed to equanimity towards formations in three ways.

By what two aspects does an ordinary person direct the mind toward equanimity regarding formations? An ordinary person either delights in equanimity regarding formations or sees it with insight. By these two aspects, an ordinary person directs the mind toward equanimity regarding formations. By what three aspects does a trainee direct the mind toward equanimity regarding formations? A trainee either delights in equanimity regarding formations, sees it with insight, or, having reflected, enters into the fruition attainment. By these three aspects, a trainee directs the mind toward equanimity regarding formations. By what three aspects does one free from passion direct the mind toward equanimity regarding formations? One free from passion either sees equanimity regarding formations with insight, or, having reflected, enters into the fruition attainment, or, having regarded that with equanimity, dwells by way of the dwelling in emptiness, the signless dwelling, or the desireless dwelling. By these three aspects, one free from passion directs the mind toward equanimity regarding formations.

56. How is the directing of the mind toward equanimity regarding formations the same for an ordinary person and for a trainee? When an ordinary person delights in equanimity regarding formations, the mind is defiled, it is an obstruction to development, an obstacle to penetration, and a condition for future rebirth-linking. When a trainee, too, delights in equanimity regarding formations, the mind is defiled, it is an obstruction to development, an obstacle to further penetration, and a condition for future rebirth-linking. Thus, the directing of the mind toward equanimity regarding formations is the same for an ordinary person and for a trainee in the sense of delighting.

How is the mind’s inclination towards equanimity regarding formations the same for an ordinary person, a trainee, and one free from lust? An ordinary person contemplates equanimity regarding formations as impermanent, as suffering, and as non-self. A trainee, too, contemplates equanimity regarding formations as impermanent, as suffering, and as non-self. One free from lust, too, contemplates equanimity regarding formations as impermanent, as suffering, and as non-self. Thus, the mind’s inclination towards equanimity regarding formations is the same for an ordinary person, a trainee, and one free from lust in the sense of repeated contemplation.

How does the mind’s inclination towards equanimity regarding formations differ for an ordinary person, a trainee, and one free from lust? For an ordinary person, equanimity regarding formations is wholesome. For a trainee, too, equanimity regarding formations is wholesome. For one free from lust, equanimity regarding formations is indeterminate. Thus, the mind’s inclination towards equanimity regarding formations differs for an ordinary person, a trainee, and one free from lust in the sense of being wholesome and indeterminate.

How does the mind’s inclination towards equanimity regarding formations differ for an ordinary person, a trainee, and one free from lust? For an ordinary person, equanimity regarding formations is at times well-known and at times not well-known. For a trainee, too, equanimity regarding formations is at times well-known and at times not well-known. For one free from lust, equanimity regarding formations is perfectly well-known. Thus, the mind’s inclination towards equanimity regarding formations differs for an ordinary person, a trainee, and one free from lust in the sense of being known and not known.

How does the directing of the mind with equanimity towards formations differ for an ordinary person, a trainee, and one free from lust? An ordinary person contemplates equanimity towards formations out of dissatisfaction. A trainee, too, contemplates equanimity towards formations out of dissatisfaction. One free from lust contemplates equanimity towards formations out of satisfaction. Thus, the directing of the mind with equanimity towards formations differs for an ordinary person, a trainee, and one free from lust in the sense of satisfaction and dissatisfaction.

How does the directing of the mind with equanimity towards formations differ for an ordinary person, a trainee, and one free from lust? An ordinary person contemplates equanimity towards formations for the sake of abandoning the three fetters and attaining the path of stream-entry. A trainee, having abandoned the three fetters, contemplates equanimity towards formations for the sake of a higher attainment. One free from lust, having abandoned all defilements, contemplates equanimity towards formations for the sake of dwelling happily in this very life. Thus, the directing of the mind with equanimity towards formations differs for an ordinary person, a trainee, and one free from lust in terms of what has been abandoned and what has not been abandoned.

How does the directing of the mind with equanimity towards formations differ for a trainee and one free from lust? A trainee delights in equanimity towards formations, or contemplates it, or, after reflecting, enters upon the attainment of fruition. One free from lust contemplates equanimity towards formations or, after reflecting, enters upon the attainment of fruition, and then, having regarded it with equanimity, dwells by way of the dwelling in emptiness, or the signless dwelling, or the desireless dwelling. Thus, the directing of the mind with equanimity towards formations differs for a trainee and one free from lust in terms of the dwelling and the attainment.

57. How many equanimities concerning formations arise by way of serenity? How many equanimities concerning formations arise by way of insight? Eight equanimities concerning formations arise by way of serenity. Ten equanimities concerning formations arise by way of insight.

Which are the eight equanimities concerning formations that arise by way of serenity? The wisdom that stands firm by reflecting on the hindrances for the sake of attaining the first jhāna is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on thought and examination for the sake of attaining the second jhāna is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on rapture for the sake of attaining the third jhāna is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on pleasure and pain for the sake of attaining the fourth jhāna is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on perception of form, perception of resistance, and perception of diversity for the sake of attaining the attainment of the base of the infinity of space is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on the perception of the base of the infinity of space for the sake of attaining the attainment of the base of the infinity of consciousness is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on the perception of the base of the infinity of consciousness for the sake of attaining the attainment of the base of nothingness is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on the perception of the base of nothingness for the sake of attaining the attainment of the base of neither-perception-nor-non-perception is the knowledge of equanimity concerning formations. These eight equanimities concerning formations arise by way of serenity.

Which ten equanimities concerning formations arise by way of insight? The wisdom that stands firm by reflecting on arising, occurrence, the sign, accumulation, rebirth-linking, destination, production, origination, birth, aging, sickness, death, sorrow, lamentation, and despair for the sake of attaining the path of stream-entry is the knowledge of equanimity concerning formations. The wisdom that stands firm by reflecting on arising, occurrence, the sign, accumulation, rebirth-linking… (and so on) …for the sake of attaining the fruition-attainment of stream-entry is the knowledge of equanimity concerning formations. …for the sake of attaining the path of the once-returner… (and so on) …for the sake of attaining the fruition-attainment of the once-returner… (and so on) …for the sake of attaining the path of the non-returner… (and so on) …for the sake of attaining the fruition-attainment of the non-returner… (and so on) …The wisdom that stands firm by reflecting on arising, occurrence, the sign, accumulation, rebirth-linking, destination, production, origination, birth, aging, sickness, death, sorrow, lamentation, and despair for the sake of attaining the path of arahantship is the knowledge of equanimity concerning formations. …for the sake of attaining the fruition-attainment of arahantship… (and so on) …for the sake of attaining the fruition-attainment of the dwelling in emptiness… (and so on) …for the sake of attaining the fruition-attainment of the dwelling in signlessness, the wisdom that stands firm by reflecting on arising, occurrence, the sign, accumulation, rebirth-linking… (and so on) …is the knowledge of equanimity concerning formations. These ten equanimities concerning formations arise by way of insight.

58. How many equanimities concerning formations are wholesome, how many unwholesome, how many indeterminate? Fifteen equanimities concerning formations are wholesome, and three are indeterminate. There are no unwholesome equanimities concerning formations.

The wisdom that stands firm by reflecting has eight ranges for the mind; Two are for the ordinary person, three are the trainee’s range; And three for one free from lust, by which the mind turns away.

Eight are conditions for concentration, ten are the range of knowledge; The eighteen equanimities concerning formations are conditions for the three liberations.

One by whose wisdom are discerned these eighteen aspects in full, Is skilled in equanimity concerning formations, and by diverse views is not shaken.

It is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore it is said: ‘The wisdom that is the establishment of reflection on the desire for deliverance is knowledge in equanimity concerning formations.’

Ninth: The Exposition of the Knowledge of Equanimity concerning Formations.

10. Exposition of the Change-of-Lineage Knowledge

59. How is the wisdom in emerging from and turning away from the external, change-of-lineage knowledge? It overcomes arising, thus it is change-of-lineage. It overcomes occurrence, thus it is change-of-lineage. It overcomes the sign, thus it is change-of-lineage. It overcomes accumulation, thus it is change-of-lineage. It overcomes rebirth-linking, thus it is change-of-lineage. It overcomes destination, thus it is change-of-lineage. It overcomes generation, thus it is change-of-lineage. It overcomes rebirth, thus it is change-of-lineage. It overcomes birth, thus it is change-of-lineage. It overcomes aging, thus it is change-of-lineage. It overcomes illness, thus it is change-of-lineage. It overcomes death, thus it is change-of-lineage. It overcomes sorrow, thus it is change-of-lineage. It overcomes lamentation, thus it is change-of-lineage. It overcomes despair, thus it is change-of-lineage. It overcomes the external sign of formations, thus it is change-of-lineage. It enters upon non-arising, thus it is change-of-lineage. It enters upon non-occurrence, thus it is change-of-lineage… and so on… it enters upon cessation, Nibbāna, thus it is change-of-lineage.

Having overcome arising, it enters upon non-arising—thus it is change-of-lineage. Having overcome occurrence, it enters upon non-occurrence—thus it is change-of-lineage. Having overcome the sign, it enters upon the signless—thus it is change-of-lineage… and so on… having overcome the external sign of formations, it enters upon cessation, Nibbāna—thus it is change-of-lineage.

It emerges from arising, thus it is change-of-lineage. It emerges from occurrence, thus it is change-of-lineage. It emerges from the sign, thus it is change-of-lineage. It emerges from striving, thus it is change-of-lineage. It emerges from rebirth-linking, thus it is change-of-lineage. It emerges from destination, thus it is change-of-lineage. It emerges from generation, thus it is change-of-lineage. It emerges from rebirth, thus it is change-of-lineage. It emerges from birth, thus it is change-of-lineage. It emerges from aging, thus it is change-of-lineage. It emerges from illness, thus it is change-of-lineage. It emerges from death, thus it is change-of-lineage. It emerges from sorrow, thus it is change-of-lineage. It emerges from lamentation, thus it is change-of-lineage. It emerges from despair, thus it is change-of-lineage. It emerges from the external sign of formations, thus it is change-of-lineage. It enters upon non-arising, thus it is change-of-lineage. It enters upon non-occurrence, thus it is change-of-lineage… and so on… it enters upon cessation, Nibbāna, thus it is change-of-lineage.

Having emerged from arising, it enters upon non-arising—thus it is change-of-lineage. Having emerged from occurrence, it enters upon non-occurrence—thus it is change-of-lineage. Having emerged from the sign, it enters upon the signless—thus it is change-of-lineage. Having emerged from striving, it enters upon non-striving—thus it is change-of-lineage. Having emerged from rebirth-linking, it enters upon non-rebirth-linking—thus it is change-of-lineage. Having emerged from destination, it enters upon the destinationless—thus it is change-of-lineage. Having emerged from generation, it enters upon non-generation—thus it is change-of-lineage. Having emerged from rebirth, it enters upon non-rebirth—thus it is change-of-lineage. Having emerged from birth, it enters upon the unborn—thus it is change-of-lineage. Having emerged from aging, it enters upon the ageless—thus it is change-of-lineage. Having emerged from illness, it enters upon the illness-free—thus it is change-of-lineage. Having emerged from death, it enters upon the deathless—thus it is change-of-lineage. Having emerged from sorrow, it enters upon sorrowlessness—thus it is change-of-lineage. Having emerged from lamentation, it enters upon the lamentation-free—thus it is change-of-lineage. Having emerged from despair, it enters upon the despair-free—thus it is change-of-lineage. Having emerged from the external sign of formations, it enters upon cessation, Nibbāna—thus it is change-of-lineage.

It turns away from arising—thus it is change-of-lineage. It turns away from occurrence—thus it is change-of-lineage… and so on… it turns away from the external sign of formations—thus it is change-of-lineage. It enters upon non-arising—thus it is change-of-lineage. It enters upon non-occurrence—thus it is change-of-lineage… and so on… it enters upon cessation, Nibbāna—thus it is change-of-lineage.

Having turned away from arising, it enters upon non-arising—thus it is change-of-lineage. Having turned away from occurrence, it enters upon non-occurrence—thus it is change-of-lineage… and so on… having turned away from the external sign of formations, it enters upon cessation, Nibbāna—thus it is change-of-lineage.

60. How many change-of-lineage states arise by way of serenity? How many change-of-lineage states arise by way of insight? Eight change-of-lineage states arise by way of serenity. Ten change-of-lineage states arise by way of insight.

What are the eight change-of-lineage states that arise by way of serenity? For the sake of attaining the first jhāna, it overcomes the hindrances, thus it is change-of-lineage. For the sake of attaining the second jhāna, it overcomes applied and sustained thought, thus it is change-of-lineage. For the sake of attaining the third jhāna, it overcomes rapture, thus it is change-of-lineage. For the sake of attaining the fourth jhāna, it overcomes pleasure and pain, thus it is change-of-lineage. For the sake of attaining the attainment of the base of infinite space, it overcomes perception of form, perception of resistance, and perception of diversity, thus it is change-of-lineage. For the sake of attaining the attainment of the base of infinite consciousness, it overcomes the perception of the base of infinite space, thus it is change-of-lineage. For the sake of attaining the attainment of the base of nothingness, it overcomes the perception of the base of infinite consciousness, thus it is change-of-lineage. For the sake of attaining the attainment of the base of neither-perception-nor-non-perception, it overcomes the perception of the base of nothingness, thus it is change-of-lineage. These are the eight change-of-lineage states that arise by way of serenity.

What are the ten change-of-lineage states that arise by way of insight? For the sake of attaining the path of stream-entry, it overcomes arising, occurrence, the sign, accumulation, rebirth-linking, destination, generation, rebirth, birth, aging, illness, death, sorrow, lamentation, despair, and the external sign of formations; thus, it is change-of-lineage. For the sake of attaining the fruition-attainment of stream-entry, it overcomes arising, occurrence, the sign, accumulation, rebirth-linking… and so on… thus, it is change-of-lineage. For the sake of attaining the path of once-returning… and so on… for the sake of attaining the fruition-attainment of once-returning… for the sake of attaining the path of non-returning… for the sake of attaining the fruition-attainment of non-returning… for the sake of attaining the path of arahantship, it overcomes arising, occurrence, the sign, accumulation, rebirth-linking, destination, generation, rebirth, birth, aging, illness, death, sorrow, lamentation, despair, and the external sign of formations; thus, it is change-of-lineage. For the sake of attaining the fruition-attainment of arahantship… for the sake of attaining the attainment of abiding in emptiness… for the sake of attaining the attainment of abiding in the signless, it overcomes arising, occurrence, the sign, accumulation, rebirth-linking… and so on… thus, it is change-of-lineage. These are the ten change-of-lineage states that arise by way of insight.

How many change-of-lineage states are wholesome, how many unwholesome, and how many indeterminate? Fifteen change-of-lineage states are wholesome, and three change-of-lineage states are indeterminate. There are no unwholesome change-of-lineage states.

Worldly and unworldly, aimed and unaimed, associated and dissociated, emerged and unemerged.

Eight are conditions for concentration, ten are domains for knowledge; eighteen change-of-lineage states are conditions for the three liberations.

One whose wisdom has fully comprehended these eighteen aspects, being skilled in the turning away and emerging, does not waver amidst diverse views.

It is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in emerging from and turning away from the external is change-of-lineage knowledge.’

The Exposition on Change-of-Lineage Knowledge is the tenth.

11. Exposition of Path Knowledge

61. How is the wisdom in emerging and turning away from both knowledge of the path? At the moment of the stream-entry path, in the sense of seeing, right view emerges from wrong view; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.' In the sense of application, right intention emerges from wrong intention; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.'

In the sense of embracing, right speech emerges from wrong speech; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.'

In the sense of origination, right action emerges from wrong action; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.'

In the sense of purification, right livelihood emerges from wrong livelihood; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.'

In the sense of exertion, right effort emerges from wrong effort; it emerges from the defilements and aggregates that follow in conformity with it; and it emerges from all external signs. Therefore it is said: 'The wisdom in emerging and turning away from both is knowledge of the path.'

In the sense of establishment, right mindfulness emerges from wrong mindfulness; it emerges from the defilements and aggregates that follow in its wake, and externally it emerges from all signs. Therefore, it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

In the sense of non-distraction, right concentration emerges from wrong concentration; it emerges from the defilements and aggregates that follow in its wake, and externally it emerges from all signs. Therefore, it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

At the moment of the once-returner’s path, right view in the sense of seeing… up to… right concentration in the sense of non-distraction emerges from the coarse fetter of sensual lust and the fetter of aversion, and from the coarse underlying tendency of sensual lust and the underlying tendency of aversion. It emerges from the defilements and aggregates that follow in their wake, and externally it emerges from all signs. Therefore, it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

At the moment of the non-returner’s path, right view in the sense of seeing… up to… right concentration in the sense of non-distraction emerges from the subtle fetter of sensual lust and the fetter of aversion, and from the subtle underlying tendency of sensual lust and the underlying tendency of aversion. It emerges from the defilements and aggregates that follow in their wake, and externally it emerges from all signs. Therefore, it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

At the moment of the path of arahantship, right view in the sense of seeing… up to… right concentration in the sense of non-distraction emerges from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of lust for existence, and the underlying tendency of ignorance. It emerges from the defilements and aggregates that follow in their wake, and externally it emerges from all signs. Therefore, it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

62.

It burns the unarisen with that which has arisen; therefore, it is called jhāna. Due to skill in jhāna and liberation, one is not shaken amidst various views.

In whatever way one, having concentrated, sees with insight, so too, while seeing with insight, should one concentrate. Then insight and tranquility arose, with equal parts, proceeding yoked together.

“Formations are suffering, cessation is happiness”—this is the vision. Wisdom, having emerged from both, touches the Deathless State.

One skilled in diversity and unity knows the conduct of liberation. Through skill in the two kinds of knowledge, one is not shaken among diverse views.

It is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: “Wisdom in emerging and turning away from both is knowledge in the path.”

The Eleventh Exposition: on Path Knowledge.

12. Exposition on Fruition-Knowledge

63. How is the wisdom that is the pacification of effort knowledge in the fruition? At the moment of the stream-entry path, right view, in the sense of seeing, emerges from wrong view; it emerges from the defilements and aggregates that follow it; and it emerges from all external signs. Due to the pacification of that effort, right view arises. This is the fruit of the path.

In the sense of application, right intention emerges from wrong intention; it emerges from the defilements and aggregates that follow it; and it emerges from all external signs. Due to the pacification of that effort, right intention arises. This is the fruit of the path.

In the sense of encompassing, right speech emerges from wrong speech; it emerges from the defilements and aggregates that follow it; and it emerges from all external signs. Due to the pacification of that effort, right speech arises. This is the fruit of the path.

In the sense of origination, right action emerges from wrong action; it emerges from the defilements and aggregates that follow it; and it emerges from all external signs. Due to the pacification of that effort, right action arises. This is the fruit of the path.

In the sense of cleansing, Right Livelihood emerges from Wrong Livelihood; it emerges from the defilements and aggregates that follow in its wake, and it emerges from all external signs. Due to the pacification of that effort, Right Livelihood arises. This is the fruit of the path of stream-entry.

In the sense of exertion, Right Effort emerges from Wrong Effort; it emerges from the defilements and aggregates that follow in its wake, and it emerges from all external signs. Due to the pacification of that effort, Right Effort arises. This is the fruit of the path of stream-entry.

In the sense of establishing mindfulness, Right Mindfulness emerges from Wrong Mindfulness; it emerges from the defilements and aggregates that follow in its wake, and it emerges from all external signs. Due to the pacification of that effort, Right Mindfulness arises. This is the fruit of the path of stream-entry.

In the sense of non-distraction, Right Concentration emerges from Wrong Concentration; it emerges from the defilements and aggregates that follow in its wake, and it emerges from all external signs. Due to the pacification of that effort, Right Concentration arises. This is the fruit of the path of stream-entry.

At the moment of the once-returner path, Right View in the sense of seeing... up to Right Concentration in the sense of non-distraction, emerges from the gross fetter of sensual desire and the fetter of ill will, from the gross underlying tendency of sensual desire and the underlying tendency of ill will; it emerges from the defilements and aggregates that follow in their wake, and it emerges from all external signs. Due to the pacification of that effort, Right Concentration arises. This is the fruit of the once-returner path.

At the moment of the non-returner path, Right View in the sense of seeing... up to Right Concentration in the sense of non-distraction, emerges from the subtle fetter of sensual desire and the fetter of ill will, from the subtle underlying tendency of sensual desire and the underlying tendency of ill will; it emerges from the defilements and aggregates that follow in their wake, and it emerges from all external signs. Due to the pacification of that effort, Right Concentration arises. This is the fruit of the non-returner path.

At the moment of the Arahantship path, right view in the sense of seeing… and so on… right concentration in the sense of non-distraction emerges from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to craving for existence, and the underlying tendency to ignorance; it emerges from the defilements and aggregates that follow in their wake; and it emerges from all external signs. Due to the pacification of that effort, right concentration arises. This is the fruit of the path. That, in the sense of knowing, is knowledge; in the sense of discerning, it is wisdom. Therefore it is said: ‘The wisdom in the pacification of effort is knowledge in the fruit.’

The Exposition of Fruition-Knowledge is the twelfth.

13. The Exposition of Liberation-Knowledge

64. How is the wisdom in contemplating the severed round liberation-knowledge? By the path of stream-entry, identity view, doubt, adherence to rites and rituals, the underlying tendency to views, and the underlying tendency to doubt—defilements of one's own mind—are well cut off. From these five defilements, together with their manifestations, the mind is liberated, well-liberated. That liberation, in the sense of knowing, is knowledge; in the sense of discerning, it is wisdom. Therefore it is said: ‘The wisdom in contemplating the severed round is liberation-knowledge.’

By the path of the once-returner, the gross fetter of sensual lust, the fetter of aversion, the gross underlying tendency to sensual lust, and the underlying tendency to aversion—defilements of one's own mind—are well cut off. From these four defilements, together with their manifestations, the mind is liberated, well-liberated. That liberation, in the sense of knowing, is knowledge; in the sense of discerning, it is wisdom. Therefore it is said: ‘The wisdom in contemplating the severed round is liberation-knowledge.’

By the path of the Non-returner, the fetter of sensual desire, the fetter of ill will, the underlying tendency of sensual desire, and the underlying tendency of ill will—these defilements of one's own mind are well cut off. The mind is liberated, well-liberated, from these four defilements together with their manifestations. That liberation is knowledge in the sense of knowing and wisdom in the sense of discerning. Therefore, it is said: 'Wisdom in contemplating the severed round is the knowledge of liberation.'

By the path of Arahantship, lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of lust for existence, and the underlying tendency of ignorance—defilements of one's own mind—are well cut off. The mind is liberated, well-liberated, from these eight defilements together with their manifestations. That liberation is knowledge in the sense of knowing and wisdom in the sense of discerning. Therefore, it is said: 'Wisdom in contemplating the severed round is the knowledge of liberation.' That is knowledge in the sense of knowing and wisdom in the sense of discerning. Therefore, it is said: 'Wisdom in contemplating the severed round is the knowledge of liberation.'

The Exposition of the Knowledge of Liberation is the thirteenth.

14. Exposition of the Knowledge of Reviewing

65. How is the wisdom in seeing the states that have arisen at that time the knowledge of reviewing? At the moment of the stream-entry path, Right View has then arisen in the sense of seeing. Right Intention has then arisen in the sense of directing. Right Speech has then arisen in the sense of embracing. Right Action has then arisen in the sense of originating. Right Livelihood has then arisen in the sense of purification. Right Effort has then arisen in the sense of exertion. Right Mindfulness has then arisen in the sense of establishing. Right Concentration has then arisen in the sense of non-distraction.

The enlightenment factor of mindfulness is then well arisen in the sense of being present. The enlightenment factor of investigation of phenomena is then well arisen in the sense of scrutiny. The enlightenment factor of energy is then well arisen in the sense of exertion. The enlightenment factor of rapture is then well arisen in the sense of pervading. The enlightenment factor of tranquility is then well arisen in the sense of calming. The enlightenment factor of concentration is then well arisen in the sense of non-distraction. The enlightenment factor of equanimity is then well arisen in the sense of reflecting.

The power of faith is then well arisen, being unshakeable by faithlessness. The power of energy is then well arisen, being unshakeable by laziness. The power of mindfulness is then well arisen, being unshakeable by heedlessness. The power of concentration is then well arisen, being unshakeable by restlessness. The power of wisdom is then well arisen, being unshakeable by ignorance.

The faculty of faith is then well arisen in the sense of resolution. The faculty of energy is then well arisen in the sense of exertion. The faculty of mindfulness is then well arisen in the sense of being present. The faculty of concentration is then well arisen in the sense of non-distraction. The faculty of wisdom is then well arisen in the sense of seeing.

The faculties are then well-arisen in the sense of sovereignty. The powers are then well-arisen in the sense of being unshakeable. The enlightenment factors are then well-arisen in the sense of leading out. The path is then well-arisen in the sense of being the cause. The foundations of mindfulness are then well-arisen in the sense of being established. The right strivings are then well-arisen in the sense of striving. The bases of spiritual power are then well-arisen in the sense of accomplishment. The truths are then well-arisen in the sense of being true. Calm is then well-arisen in the sense of non-distraction. Insight is then well-arisen in the sense of contemplation. Calm and insight are then well-arisen in the sense of having a single function. The coupling is then well-arisen in the sense of not overstepping. The purification of virtue is then well-arisen in the sense of restraint. The purification of mind is then well-arisen in the sense of non-distraction. The purification of view is then well-arisen in the sense of seeing. Liberation is then well-arisen in the sense of being freed. True knowledge is then well-arisen in the sense of penetration. Freedom is then well-arisen in the sense of relinquishment. The knowledge of destruction is then well-arisen in the sense of severance.

Zeal is then well-arisen in the sense of being the root. Attention is then well-arisen in the sense of origination. Contact is then well-arisen in the sense of confluence. Feeling is then well-arisen in the sense of convergence. Concentration is then well-arisen in the sense of being foremost. Mindfulness is then well-arisen in the sense of sovereignty. Wisdom is then well-arisen in the sense of being superior. Liberation is then well-arisen in the sense of being the essence. Nibbāna, the immersion in the Deathless, is then well-arisen in the sense of being the culmination. Having emerged, one reflects: 'These states are then well-arisen.'

At the moment of the fruition of stream-entry, right view arises then in the sense of seeing. Right intention arises then in the sense of directing towards… and so on… the knowledge of non-arising arises then in the sense of being pacified. Desire arises then in the sense of being the root. Attention arises then in the sense of being the origin. Contact arises then in the sense of convergence. Feeling arises then in the sense of confluence. Concentration arises then in the sense of being foremost. Mindfulness arises then in the sense of dominance. Wisdom arises then in the sense of being superior. Liberation arises then in the sense of being the essence. Nibbāna, which has the Deathless as its destination, arises then in the sense of being the culmination. Having emerged, one reflects: 'These states have then arisen.'

At the moment of the path of the once-returner… and so on… at the moment of the fruition of the once-returner… and so on… at the moment of the path of the non-returner… and so on… at the moment of the fruition of the non-returner… and so on… at the moment of the path of Arahantship, right view arises then in the sense of seeing… and so on… the knowledge of destruction arises then in the sense of complete cutting off. Desire arises then in the sense of being the root… and so on… Nibbāna, which has the Deathless as its destination, arises then in the sense of being the culmination. Having emerged, one reflects: 'These states have then arisen.'

At the moment of the fruition of Arahantship, right view arises then in the sense of seeing… and so on… the knowledge of non-arising arises then in the sense of being pacified. Desire arises then in the sense of being the root… and so on… Nibbāna, which has the Deathless as its destination, arises then in the sense of being the culmination. Having emerged, one reflects: 'These states have then arisen.' That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: 'Wisdom in seeing, and knowledge in reviewing, the states that have then arisen.'

Here ends the fourteenth exposition on the knowledge of reviewing.

15. The Exposition of the Knowledge of Diversity in Objects.

66. How is the wisdom that occurs in the determination of internal phenomena knowledge of the diversity of things? How does one determine internal phenomena? One determines the eye as internal, one determines the ear as internal, one determines the nose as internal, one determines the tongue as internal, one determines the body as internal, one determines the mind as internal.

How does one determine the eye as internal? One determines the eye as born of ignorance, born of craving, born of kamma, born of nutriment, and as arising in dependence on the four great elements. One determines the eye as arisen, as come to be. One determines: 'The eye, having not been, has come to be; having been, it will not be again.' One determines the eye as having an end. One determines it as impermanent, not eternal, and subject to change. One determines it as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. One determines the eye as impermanent, not as permanent; as suffering, not as pleasure; as non-self, not as self. One becomes disenchanted, not delighted; one becomes dispassionate, not impassioned; one brings about cessation, not arising; one relinquishes, not grasping. Determining it as impermanent, one abandons the perception of permanence; determining it as suffering, one abandons the perception of pleasure; determining it as non-self, one abandons the perception of self. Becoming disenchanted, one abandons delight; becoming dispassionate, one abandons passion; bringing about cessation, one abandons arising; relinquishing, one abandons grasping. Thus does one determine the eye as internal.

How does one internally determine the ear? One determines that the ear is born of ignorance… Thus does one internally determine the ear. How does one internally determine the nose? One determines that the nose is born of ignorance… Thus does one internally determine the nose. How does one internally determine the tongue? One determines that the tongue is born of ignorance, born of craving, born of kamma, and born of nutriment; one determines that it is dependent on the four great elements. One determines that the tongue has arisen and that it has come to be. One determines that the tongue has come into being from not having been, and that having been, it will not be. One determines the tongue as having an end. One determines that the tongue is unstable, not eternal, and subject to change. One determines that the tongue is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. One determines the tongue as impermanent, not as permanent… one relinquishes and does not grasp. By determining it as impermanent, one abandons the perception of permanence… by relinquishing, one abandons grasping. Thus does one internally determine the tongue.

How does one internally determine the body? One determines, 'The body is born of ignorance.' One determines, 'The body is born of craving.' One determines, 'The body is born of kamma.' One determines, 'The body is born of nutriment.' One determines, 'The body exists in dependence on the four great elements.' One determines, 'The body has arisen.' One determines, 'The body has come into being.' One determines, 'The body, not having been, has come to be; having been, it will not be.' One determines the body as having an end. One determines, 'The body is not lasting, not eternal, and subject to change.' One determines, 'The body is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation.' One determines the body as impermanent, not as permanent; as suffering, not as pleasure… and so on… one relinquishes, one does not grasp. By determining it as impermanent, one abandons the perception of permanence; by determining it as suffering, one abandons the perception of pleasure… and so on… By relinquishing, one abandons grasping. Thus, one internally determines the body.

How does one determine the mind internally? One determines the mind as arisen from ignorance, as arisen from craving, as arisen from kamma, as arisen from nutriment. One determines the mind as arisen, as come to be. One determines the mind as having come to be from not having been, and, having been, as being no more. One determines the mind as having a limit. One determines the mind as not lasting, not eternal, of a nature to change. One determines the mind as impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to perish, of a nature to fade away, of a nature to cease. One determines the mind as impermanent, not as permanent; as suffering, not as pleasure; as non-self, not as self. One becomes disenchanted, does not delight; becomes dispassionate, is not impassioned; causes to cease, does not cause to arise; relinquishes, does not grasp. Determining it as impermanent, one abandons the perception of permanence. Determining it as suffering, one abandons the perception of pleasure. Determining it as non-self, one abandons the perception of self. Being disenchanted, one abandons delight. Being dispassionate, one abandons passion. Causing it to cease, one abandons arising. Relinquishing, one abandons grasping. Thus one determines the mind internally. Thus one determines internal phenomena. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: 'Wisdom in the determination of the internal is knowledge of the diversity of things.'

The fifteenth is the Exposition on the Knowledge of the Diversity of Things.

16. Exposition on the Knowledge of the Diversity of Spheres

67. How is wisdom in the determination of the external knowledge of the diversity of spheres? How does one determine external phenomena? One determines external forms, one determines external sounds, one determines external odors, one determines external tastes, one determines external tangibles, one determines external mental phenomena.

How does one define forms externally? One defines forms as born of ignorance, as born of craving, as born of kamma, as born of nutriment, and as derived from the four great elements. One defines them as arisen, as having come into being. One defines: 'Having not been, forms have come to be; having been, they will cease to be.' One defines forms as having an end; as impermanent, not lasting, and subject to change. One defines them as impermanent, conditioned, dependently arisen, subject to destruction, subject to perishing, subject to fading away, and subject to cessation. One defines them as impermanent, not as permanent; as suffering, not as happiness; as non-self, not as self. One becomes disenchanted with them, does not delight in them; becomes dispassionate towards them, is not impassioned by them; brings them to cessation, does not cause them to originate; relinquishes them, does not grasp them. Defining them as impermanent, one abandons the perception of permanence; defining them as suffering, one abandons the perception of happiness; defining them as non-self, one abandons the perception of self. By becoming disenchanted, one abandons delight; by becoming dispassionate, one abandons passion; by bringing to cessation, one abandons origination; by relinquishing, one abandons grasping. Thus one defines forms externally.

How does one define sounds externally? One defines sounds as derived from the four great elements. One defines them as arisen, as having come into being. One defines: 'Having not been, sounds have come to be; having been, they will cease to be.' One defines sounds as having an end; as impermanent, not lasting, and subject to change; as impermanent, conditioned, dependently arisen, subject to destruction, subject to perishing, subject to fading away, and subject to cessation. One defines them as impermanent, not as permanent... Thus one defines sounds externally.

How does one determine smells externally? One determines, 'Smells are born of ignorance.' One determines, 'Smells are born of craving.'... Thus one determines smells externally. How does one determine tastes externally? One determines, 'Tastes are born of ignorance.' One determines, 'Tastes are born of craving.'... Thus one determines tastes externally. How does one determine tactile objects externally? One determines, 'Tactile objects are born of ignorance.' One determines, 'Tactile objects are born of craving.' One determines, 'Tactile objects are born of kamma.' One determines, 'Tactile objects are born of nutriment.' One determines, 'Tactile objects are arisen.' One determines, 'Tactile objects have come into being.'... Thus one determines tactile objects externally.

How does one define mental phenomena externally? One defines mental phenomena as arisen from ignorance; one defines mental phenomena as arisen from craving; one defines mental phenomena as arisen from kamma; one defines mental phenomena as arisen from nutriment; one defines them as arisen; one defines them as having come into being. One defines them: 'Having not been, they have come to be; having been, they will not be.' One defines mental phenomena as having an end; one defines them as impermanent, not lasting, and subject to change; one defines them as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. One defines mental phenomena as impermanent, not as permanent; one defines them as suffering, not as happiness; one defines them as non-self, not as self. One becomes disenchanted, not delighted; becomes dispassionate, not impassioned; brings to cessation, does not cause to originate; relinquishes, does not grasp... Defining them as impermanent, one abandons the perception of permanence; defining them as suffering, one abandons the perception of happiness; defining them as non-self, one abandons the perception of self. By becoming disenchanted, one abandons delight; by becoming dispassionate, one abandons passion; by bringing to cessation, one abandons origination; by relinquishing, one abandons grasping. Thus one defines mental phenomena externally. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in defining externally is the knowledge of the diversity of spheres.'

The Sixteenth: The Exposition of the Knowledge of the Diversity of Spheres.

17. The Exposition of the Knowledge of the Diversity of Conduct

68. How is the wisdom in the determination of conduct the knowledge of the diversity of conduct? In 'conduct,' there are three kinds of conduct: consciousness-conduct, ignorance-conduct, and knowledge-conduct.

What is consciousness-conduct? For the purpose of seeing, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to forms. Eye-consciousness, whose function is seeing, is consciousness-conduct in regard to forms. Because it has been seen, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to forms. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to forms. For the purpose of hearing, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to sounds. Ear-consciousness, whose function is hearing, is consciousness-conduct in regard to sounds. Because it has been heard, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to sounds. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to sounds. For the purpose of smelling, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to odors. Nose-consciousness, whose function is smelling, is consciousness-conduct in regard to odors. Because it has been smelled, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to odors. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to odors. For the purpose of tasting, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to flavors. Tongue-consciousness, whose function is tasting, is consciousness-conduct in regard to flavors. Because it has been tasted, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to flavors. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to flavors. For the purpose of touching, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to tangibles. Body-consciousness, whose function is touching, is consciousness-conduct in regard to tangibles. Because it has been touched, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to tangibles. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to tangibles. For the purpose of cognizing, the indeterminate functional consciousness of adverting is consciousness-conduct in regard to mental objects. Mind-consciousness, whose function is cognizing, is consciousness-conduct in regard to mental objects. Because it has been cognized, the resultant mind-element, which has the nature of directing towards the object, is consciousness-conduct in regard to mental objects. Because of having directed towards it, the resultant mind-consciousness-element is consciousness-conduct in regard to mental objects.

69. In what sense is it the conduct of consciousness? It proceeds free from lust—this is the conduct of consciousness. It proceeds free from hatred—this is the conduct of consciousness. It proceeds free from delusion—this is the conduct of consciousness. It proceeds free from conceit—this is the conduct of consciousness. It proceeds free from wrong views—this is the conduct of consciousness. It proceeds free from restlessness—this is the conduct of consciousness. It proceeds free from doubt—this is the conduct of consciousness. It proceeds free from latent tendencies—this is the conduct of consciousness. It proceeds dissociated from lust—this is the conduct of consciousness. It proceeds dissociated from hatred—this is the conduct of consciousness. It proceeds dissociated from delusion—this is the conduct of consciousness. It proceeds dissociated from conceit—this is the conduct of consciousness. It proceeds dissociated from wrong views—this is the conduct of consciousness. It proceeds dissociated from restlessness—this is the conduct of consciousness. It proceeds dissociated from doubt—this is the conduct of consciousness. It proceeds dissociated from latent tendencies—this is the conduct of consciousness. It proceeds associated with wholesome actions—this is the conduct of consciousness. It proceeds dissociated from unwholesome actions—this is the conduct of consciousness. It proceeds dissociated from blameworthy actions—this is the conduct of consciousness. It proceeds associated with blameless actions—this is the conduct of consciousness. It proceeds dissociated from dark actions—this is the conduct of consciousness. It proceeds associated with bright actions—this is the conduct of consciousness. It proceeds associated with actions leading to happiness—this is the conduct of consciousness. It proceeds dissociated from actions leading to suffering—this is the conduct of consciousness. It proceeds associated with actions resulting in happiness—this is the conduct of consciousness. It proceeds dissociated from actions resulting in suffering—this is the conduct of consciousness. It proceeds in what is cognized—this is the conduct of consciousness. Such is the conduct of consciousness—this is the conduct of consciousness. This mind is naturally pure in the sense of being free from defilements—this is the conduct of consciousness. This is the conduct of consciousness.

What is ignorance-conduct? For the purpose of the impulsion of lust regarding agreeable forms, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of lust is ignorance-conduct. For the purpose of the impulsion of hatred regarding disagreeable forms, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of hatred is ignorance-conduct. For the purpose of the impulsion of delusion regarding an object that is considered unequally with respect to both, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of delusion is ignorance-conduct. For the purpose of the impulsion of binding conceit, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of conceit is ignorance-conduct. For the purpose of the impulsion of clung-to views, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of views is ignorance-conduct. For the purpose of the impulsion of restlessness that has gone to distraction, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of restlessness is ignorance-conduct. For the purpose of the impulsion of doubt that has reached an unsettled state, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of doubt is ignorance-conduct. For the purpose of the impulsion of latent tendencies that have become strong, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of latent tendencies is ignorance-conduct.

In agreeable sounds...pe... in agreeable odors...pe... in agreeable flavors...pe... in agreeable tangibles...pe... in agreeable mental objects, for the purpose of the impulsion of lust, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of lust is ignorance-conduct. In disagreeable mental objects, for the purpose of the impulsion of hatred, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of hatred is ignorance-conduct. Regarding an object of unbalanced consideration, for the purpose of the impulsion of delusion, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of delusion is ignorance-conduct. For the purpose of the impulsion of binding conceit, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of conceit is ignorance-conduct. For the purpose of the impulsion of a clung-to view, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of the view is ignorance-conduct. For the purpose of the impulsion of restlessness that has gone to distraction, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of restlessness is ignorance-conduct. For the purpose of the impulsion of doubt that has not come to a conclusion, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of doubt is ignorance-conduct. For the purpose of the impulsion of a latent tendency that has gained strength, the functionally indeterminate act of adverting is consciousness-conduct; the impulsion of the latent tendency is ignorance-conduct.

70. In what sense is it the conduct of ignorance? It occurs with lust—this is the conduct of ignorance. It occurs with hate—this is the conduct of ignorance. It occurs with delusion—this is the conduct of ignorance. It occurs with conceit—this is the conduct of ignorance. It occurs with wrong view—this is the conduct of ignorance. It occurs with restlessness—this is the conduct of ignorance. It occurs with doubt—this is the conduct of ignorance. It occurs with underlying tendencies—this is the conduct of ignorance. It occurs associated with lust—this is the conduct of ignorance. It occurs associated with hate—this is the conduct of ignorance. It occurs associated with delusion—this is the conduct of ignorance. It occurs associated with conceit—this is the conduct of ignorance. It occurs associated with wrong view—this is the conduct of ignorance. It occurs associated with restlessness—this is the conduct of ignorance. It occurs associated with doubt—this is the conduct of ignorance. It occurs associated with underlying tendencies—this is the conduct of ignorance. It occurs dissociated from wholesome actions—this is the conduct of ignorance. It occurs associated with unwholesome actions—this is the conduct of ignorance. It occurs associated with blameworthy actions—this is the conduct of ignorance. It occurs dissociated from blameless actions—this is the conduct of ignorance. It occurs associated with dark actions—this is the conduct of ignorance. It occurs dissociated from bright actions—this is the conduct of ignorance. It occurs dissociated from actions with pleasant results—this is the conduct of ignorance. It occurs associated with actions with painful results—this is the conduct of ignorance. It occurs dissociated from actions with pleasant ripening—this is the conduct of ignorance. It occurs associated with actions with painful ripening—this is the conduct of ignorance. It occurs in ignorance—this is the conduct of ignorance. The conduct of ignorance is of such a nature—this is the conduct of ignorance. This is the conduct of ignorance.

71. What is the conduct of knowledge? The indeterminate functional consciousness of adverting for the sake of contemplating impermanence is the conduct of consciousness; the contemplation of impermanence is the conduct of knowledge. The indeterminate functional consciousness of adverting for the sake of contemplating suffering is the conduct of consciousness; the contemplation of suffering is the conduct of knowledge. The indeterminate functional consciousness of adverting for the sake of contemplating non-self is the conduct of consciousness; the contemplation of non-self is the conduct of knowledge. The indeterminate functional consciousness of adverting for the sake of contemplating disenchantment... for contemplating dispassion... for contemplating cessation... for contemplating relinquishment... for contemplating destruction... for contemplating vanishing... for contemplating change... for contemplating the signless... for contemplating the undirected... for contemplating emptiness... for contemplating the higher-wisdom-dhamma... for contemplating the knowledge and vision of things as they are... for contemplating danger... for contemplating reflection is the conduct of consciousness; the contemplation of reflection is the conduct of knowledge. The contemplation of turning away is the conduct of knowledge. The path of stream-entry is the conduct of knowledge. The attainment of the fruition of stream-entry is the conduct of knowledge. The path of the once-returner is the conduct of knowledge. The attainment of the fruition of the once-returner is the conduct of knowledge. The path of the non-returner is the conduct of knowledge. The attainment of the fruition of the non-returner is the conduct of knowledge. The path of arahantship is the conduct of knowledge. The attainment of the fruition of arahantship is the conduct of knowledge.

In what sense is conduct of knowledge (ñāṇacariyā) conduct of knowledge? It proceeds free from lust—thus, it is conduct of knowledge. It proceeds free from hatred—thus, it is conduct of knowledge… It proceeds free from underlying tendencies—thus, it is conduct of knowledge. It proceeds dissociated from lust—thus, it is conduct of knowledge. It proceeds dissociated from hatred—thus, it is conduct of knowledge. It proceeds dissociated from delusion—thus, it is conduct of knowledge. It proceeds dissociated from conceit… dissociated from views… dissociated from restlessness… dissociated from doubt… dissociated from underlying tendencies… It proceeds associated with wholesome kamma… dissociated from unwholesome kamma… associated with blameless kamma… dissociated from dark kamma… associated with bright kamma… associated with kamma that yields pleasure… dissociated from kamma that yields pain… it proceeds associated with kamma ripening in pleasure—thus, it is conduct of knowledge. It proceeds dissociated from kamma ripening in pain—thus, it is conduct of knowledge. It proceeds in what is known—thus, it is conduct of knowledge. Because this kind of conduct of knowledge occurs—thus, it is conduct of knowledge. This is the conduct of knowledge. The conduct of consciousness is another, the conduct of non-knowledge is another, and the conduct of knowledge is another. That is knowledge (ñāṇa) in the sense of knowing; it is wisdom (paññā) in the sense of discerning. Therefore it is said: ‘Wisdom is in the defining of conduct, knowledge is in the diversity of conduct.’

The seventeenth exposition: on knowledge of the diversity of conduct.

18. Exposition on Knowledge of the Diversity of Planes

72. How is wisdom in the defining of fourfold phenomena knowledge in the diversity of planes? There are four planes: the sensual-sphere plane, the form-sphere plane, the formless-sphere plane, and the unincluded plane. What is the sensual-sphere plane? Taking the Avīci hell below as the limit and including the Paranimmitavasavattī devas above, whatever aggregates, elements, and bases that move about and are included within this interval—form, feeling, perception, formations, and consciousness—this is the sensual-sphere plane.

What is the form-sphere plane? Taking the Brahmā world below as the limit and including the Akaniṭṭha devas above, whatever mental states—consciousness and mental factors—frequent and are included within this interval for one who has attained an absorption, or has been reborn there, or is dwelling happily in this very life—this is the form-sphere plane.

What is the formless-sphere plane? Taking the devas who have reached the sphere of infinite space below as the limit and including the devas who have reached the sphere of neither-perception-nor-non-perception above, whatever mental states—consciousness and mental factors—frequent and are included within this interval for one who has attained an absorption, or has been reborn there, or is dwelling happily in this very life—this is the formless-sphere plane.

What is the unincluded plane? The unincluded are the paths, their fruits, and the unconditioned element—this is the unincluded plane. These are the four planes.

Furthermore, there are these fourfold planes: the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the four jhānas, the four immeasurables, the four formless attainments, the four analytical knowledges, the four ways of practice, the four objects, the four noble traditions, the four grounds of sympathy, the four wheels, and the four principles of Dhamma—these are the fourfold planes. That is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in the analysis of fourfold phenomena is the knowledge of the diversity of planes.’

The eighteenth exposition, on the knowledge of the diversity of planes, is concluded.

19. Exposition on the Knowledge of the Diversity of Phenomena

73. How is the wisdom in the determination of the ninefold phenomena the knowledge of the diversity of phenomena? How does one determine phenomena? One determines sense-sphere phenomena as wholesome, as unwholesome, and as indeterminate. One determines form-sphere phenomena as wholesome and as indeterminate. One determines formless-sphere phenomena as wholesome and as indeterminate. One determines unincluded phenomena as wholesome and as indeterminate.

How does one determine sense-sphere phenomena as wholesome, as unwholesome, and as indeterminate? One determines the ten wholesome courses of kamma as wholesome, the ten unwholesome courses of kamma as unwholesome, and form, resultant, and functional states as indeterminate. Thus, one determines sense-sphere phenomena as wholesome, as unwholesome, and as indeterminate.

How does one determine form-sphere phenomena as wholesome and as indeterminate? One determines the four jhānas of one existing here as wholesome; one determines the four jhānas of one reborn there as indeterminate. Thus, one determines form-sphere phenomena as wholesome and as indeterminate.

How does one determine formless-sphere phenomena as wholesome and as indeterminate? One determines the four formless attainments of one existing here as wholesome; one determines the four formless attainments of one reborn there as indeterminate. Thus, one determines formless-sphere phenomena as wholesome and as indeterminate.

How does one determine unincluded phenomena as wholesome and as indeterminate? One determines the four noble paths as wholesome; one determines the four fruits of recluseship and Nibbāna as indeterminate. Thus, one determines unincluded phenomena as wholesome and as indeterminate. In this way, one determines phenomena.

Nine phenomena are rooted in gladness. For one who attends to impermanence, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of a happy person becomes concentrated. When the mind is concentrated, one knows and sees things as they really are. Knowing and seeing things as they really are, one becomes disenchanted. Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated. For one who attends to suffering, gladness arises… and so on… for one who attends to not-self, gladness arises… and so on… one is liberated.

For one who attends to form as impermanent, gladness arises… and so on… for one who attends to form as suffering… and so on… feeling… perception… formations… consciousness… the eye… and so on… for one who attends to aging and death as impermanent, gladness arises… and so on… for one who attends to aging and death as suffering, gladness arises… and so on… for one who attends to aging and death as not-self, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of a happy person becomes concentrated. When the mind is concentrated, one knows and sees things as they really are. Knowing and seeing things as they really are, one becomes disenchanted. Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated. These are the nine phenomena rooted in gladness.

74. Nine are the phenomena rooted in wise attention. For one who gives wise attention to impermanence, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of a happy person becomes concentrated. With a concentrated mind, one understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the path leading to the cessation of suffering.’ For one who gives wise attention to suffering, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of a happy person becomes concentrated. With a concentrated mind, one understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the path leading to the cessation of suffering.’ For one who gives wise attention to not-self, gladness arises… and so on…

When one wisely attends to form as impermanent, joy arises… When one wisely attends to form as suffering, joy arises… When one wisely attends to form as non-self, joy arises… When one wisely attends to feeling… perception… formations… consciousness… the eye… aging-and-death as impermanent, joy arises… When one wisely attends to aging-and-death as suffering, joy arises… When one wisely attends to aging-and-death as non-self, joy arises. For one who is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. With a tranquil body, one experiences happiness. When one is happy, the mind becomes concentrated. With a concentrated mind, one understands as it really is: ‘This is suffering’; one understands as it really is: ‘This is the origin of suffering’; one understands as it really is: ‘This is the cessation of suffering’; one understands as it really is: ‘This is the path leading to the cessation of suffering.’ These are the nine states rooted in wise attention.

There are nine diversities: dependent on the diversity of elements, diversity of contact arises; dependent on the diversity of contact, diversity of feeling arises; dependent on the diversity of feeling, diversity of perception arises; dependent on the diversity of perception, diversity of thought arises; dependent on the diversity of thought, diversity of desire arises; dependent on the diversity of desire, diversity of torment arises; dependent on the diversity of torment, diversity of searching arises; dependent on the diversity of searching, diversity of gain arises. These are the nine diversities. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘The wisdom in the determination of the nine states is the knowledge of the diversity of states.’

The nineteenth is the Exposition on the Knowledge of the Diversity of States.

20-24. Exposition on the Five Knowledges

75. How is the wisdom of direct knowledge knowledge in the sense of what is known, the wisdom of full understanding knowledge in the sense of judging, the wisdom in abandoning knowledge in the sense of relinquishing, the wisdom of development knowledge in the sense of a single function, the wisdom of realization knowledge in the sense of contact? Whatever states are directly known, those states are known. Whatever states are fully understood, those states are judged. Whatever states are abandoned, those states are relinquished. Whatever states are developed, those states have a single function. Whatever states are realized, those states are contacted. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘The wisdom of direct knowledge is knowledge in the sense of what is known, the wisdom of full understanding is knowledge in the sense of judging, the wisdom in abandoning is knowledge in the sense of relinquishing, the wisdom of development is knowledge in the sense of a single function, the wisdom of realization is knowledge in the sense of contact.’

The twenty-fourth is the Exposition on the Pentad of Knowledge.

25-28. Exposition on the Analytical Knowledges

76. How is wisdom in the diversity of meanings the analytical knowledge of meaning; wisdom in the diversity of causes the analytical knowledge of causes; wisdom in the diversity of language the analytical knowledge of language; and wisdom in the diversity of perspicuity the analytical knowledge of perspicuity? The faculty of faith is a state, the faculty of energy is a state, the faculty of mindfulness is a state, the faculty of concentration is a state, the faculty of wisdom is a state. The faculty of faith is one state, the faculty of energy is another state, the faculty of mindfulness is another state, the faculty of concentration is another state, and the faculty of wisdom is another state. By the knowledge by which these diverse causes are known, by that same knowledge these diverse causes are penetrated. Therefore it is said: ‘Wisdom in the diversity of causes is the analytical knowledge of causes.’

The meaning is resolution, the meaning is exertion, the meaning is presence, the meaning is non-distraction, the meaning is seeing. The meaning as resolution is one thing; the meaning as exertion is another; the meaning as presence is another; the meaning as non-distraction is another; the meaning as seeing is another. By the knowledge by which these diverse meanings are known, by that same knowledge these diverse meanings are penetrated. Therefore it is said: ‘Wisdom in the diversity of meanings is the analytical knowledge of meaning.’

There are linguistic utterances for indicating the five causes, and linguistic utterances for indicating the five results. The linguistic expressions for the causes are one thing; the linguistic expressions for the results are another. By the knowledge by which these diverse linguistic expressions are known, by that same knowledge these diverse linguistic expressions are penetrated. Therefore it is said: ‘Wisdom in the diversity of language is the analytical knowledge of language.’

There are knowledges in the five causes, knowledges in the five results, and knowledges in the ten linguistic expressions. The knowledges in the causes are different; the knowledges in the results are different; the knowledges in the linguistic expressions are different. By the knowledge by which these diverse knowledges are known, by that same knowledge these diverse knowledges are penetrated. Therefore it is said: ‘Wisdom in the diversity of perspicuity is the analytical knowledge of perspicuity.’

77. The power of faith is a cause, the power of energy is a cause, the power of mindfulness is a cause, the power of concentration is a cause, and the power of wisdom is a cause. The power of faith is one cause, the power of energy is another cause, the power of mindfulness is another cause, the power of concentration is another cause, and the power of wisdom is another cause. By the knowledge by which these diverse causes are known, by that same knowledge these diverse causes are penetrated. Therefore it is said: ‘Wisdom in the diversity of causes is the analytical knowledge of causes.’

In lack of faith, the state of being unshakable is the meaning. In laziness, the state of being unshakable is the meaning. In heedlessness, the state of being unshakable is the meaning. In restlessness, the state of being unshakable is the meaning. In ignorance, the state of being unshakable is the meaning. The state of being unshakable in lack of faith is one meaning; the state of being unshakable in laziness is another meaning; the state of being unshakable in heedlessness is another meaning; the state of being unshakable in restlessness is another meaning; the state of being unshakable in ignorance is another meaning. By the knowledge by which these diverse meanings are known, by that very knowledge these diverse meanings are penetrated. Therefore, it is said: ‘Wisdom in the diversity of meanings is the analytical knowledge of meaning.’

There are linguistic formulations for indicating the five causes, and linguistic formulations for indicating the five effects. The linguistic expressions for the causes are one thing; the linguistic expressions for the effects are another. By the knowledge by which these diverse linguistic expressions are known, by that very knowledge these diverse linguistic expressions are penetrated. Therefore, it is said: ‘Wisdom in the diversity of language is the analytical knowledge of language.’

There are knowledges in the five causes, knowledges in the five effects, and knowledges in the ten linguistic expressions. The knowledges in the causes are different; the knowledges in the effects are different; the knowledges in the linguistic expressions are different. By the knowledge by which these diverse knowledges are known, by that very knowledge these diverse knowledges are penetrated. Therefore, it is said: ‘Wisdom in the diversity of perspicuity is the analytical knowledge of perspicuity.’

The enlightenment factor of mindfulness is a Dhamma. The enlightenment factor of discrimination of Dhammas is a Dhamma. The enlightenment factor of energy is a Dhamma. The enlightenment factor of rapture is a Dhamma. The enlightenment factor of tranquility is a Dhamma. The enlightenment factor of concentration is a Dhamma. The enlightenment factor of equanimity is a Dhamma. The Dhamma that is the enlightenment factor of mindfulness is one; the Dhamma that is the enlightenment factor of discrimination of Dhammas is another; the Dhamma that is the enlightenment factor of energy is another; the Dhamma that is the enlightenment factor of rapture is another; the Dhamma that is the enlightenment factor of tranquility is another; the Dhamma that is the enlightenment factor of concentration is another; the Dhamma that is the enlightenment factor of equanimity is another. By the knowledge by which these diverse Dhammas are known, by that same knowledge these diverse Dhammas are thoroughly understood. Therefore it is said: ‘Wisdom in the diversity of Dhammas is the knowledge of the analytical discrimination of Dhamma.’

The characteristic of establishment is the meaning; the characteristic of investigation is the meaning; the characteristic of exertion is the meaning; the characteristic of suffusion is the meaning; the characteristic of calming is the meaning; the characteristic of non-distraction is the meaning; the characteristic of reviewing is the meaning. The meaning as establishment is one; the meaning as investigation is another; the meaning as exertion is another; the meaning as suffusion is another; the meaning as calming is another; the meaning as non-distraction is another; the meaning as reviewing is another. By the knowledge by which these diverse meanings are known, by that same knowledge these diverse meanings are thoroughly understood. Therefore it is said: 'Wisdom in the diversity of meanings is the knowledge of the analytical discrimination of meaning.'

There are linguistic expressions to demonstrate the seven Dhammas; there are linguistic expressions to demonstrate the seven meanings. The expressions of the Dhamma are one thing; the expressions of the meaning are another. By the knowledge by which these diverse expressions are known, by that same knowledge these diverse expressions are thoroughly understood. Therefore it is said: 'Wisdom in the diversity of expressions is the knowledge of the analytical discrimination of language.'

There are knowledges in the seven causes, knowledges in the seven effects, and knowledges in the fourteen expressions. Knowledges in causes are one thing, knowledges in effects are another, and knowledges in expressions are another. By whatever knowledge these diverse knowledges are known, by that very same knowledge these diverse knowledges are penetrated. Thus it is said: 'Wisdom in the diversity of ready wit is the knowledge of the discrimination of ready wit.'

Right View is a cause, Right Thought is a cause, Right Speech is a cause, Right Action is a cause, Right Livelihood is a cause, Right Effort is a cause, Right Mindfulness is a cause, and Right Concentration is a cause. The cause that is Right View is one thing; the cause that is Right Thought is another; the cause that is Right Speech is another; the cause that is Right Action is another; the cause that is Right Livelihood is another; the cause that is Right Effort is another; the cause that is Right Mindfulness is another; and the cause that is Right Concentration is another. By whatever knowledge these various causes are known, by that very same knowledge these various causes are penetrated. Thus it is said: ‘Wisdom in the diversity of causes is the analytical knowledge of causes.’

The characteristic of seeing is an effect; the characteristic of applying the mind is an effect; the characteristic of comprehending is an effect; the characteristic of originating is an effect; the characteristic of cleansing is an effect; the characteristic of exerting is an effect; the characteristic of establishing is an effect; and the characteristic of non-distraction is an effect. The characteristic of seeing is one effect; the characteristic of applying the mind is another effect; the characteristic of comprehending is another effect; the characteristic of originating is another effect; the characteristic of cleansing is another effect; the characteristic of exerting is another effect; the characteristic of establishing is another effect; and the characteristic of non-distraction is another effect. By whatever knowledge these various effects are known, by that very same knowledge these various effects are penetrated. Thus it is said: ‘Wisdom in the diversity of effects is the analytical knowledge of effects.’

Expressions are for indicating the eight causes; expressions are for indicating the eight effects. The expressions for causes are different; the expressions for effects are different. By the knowledge with which these various expressions are known, by that very same knowledge these various expressions are penetrated. Therefore it is said: ‘Wisdom in the diversity of expressions is the analytical knowledge of expressions.’

There are knowledges in the eight causes, knowledges in the eight effects, and knowledges in the sixteen expressions. The knowledges in causes are different, the knowledges in effects are different, the knowledges in expressions are different. By the knowledge with which these various knowledges are known, by that very same knowledge these various knowledges are penetrated. Therefore it is said: ‘Wisdom in the diversity of discernment is the analytical knowledge of discernment.’ That is knowledge in the sense of knowing, wisdom in the sense of comprehending. Therefore it is said: ‘Wisdom in the diversity of effects is the analytical knowledge of effects. Wisdom in the diversity of causes is the analytical knowledge of causes. Wisdom in the diversity of expressions is the analytical knowledge of expressions. Wisdom in the diversity of discernment is the analytical knowledge of discernment.’

The Exposition on the Analytical Knowledges is the twenty-eighth.

29-31. Exposition on the Three Knowledges

78. How is wisdom in the diversity of dwellings knowledge in the meaning of dwelling? How is wisdom in the diversity of attainments knowledge in the meaning of attainment? How is wisdom in the diversity of dwellings and attainments knowledge in the meaning of dwelling and attainment? Seeing the sign as fearful, and being resolved on the signless, one sees vanishing at every contact—this is the signless dwelling. Seeing aspiration as fearful, and being resolved on the desireless, one sees vanishing at every contact—this is the desireless dwelling. Seeing adherence as fearful, and being resolved on emptiness, one sees vanishing at every contact—this is the emptiness dwelling.

One who sees the sign as a danger, due to being resolved on the signless, having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and signless, and enters attainment—this is the signless attainment. One who sees longing as a danger, due to being resolved on the desireless, having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and desireless, and enters attainment—this is the desireless attainment. One who sees adherence as a danger, due to being resolved on emptiness, having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and empty, and enters attainment—this is the emptiness attainment.

One who sees the sign as a danger, due to being resolved on the signless, sees vanishing upon repeated contact; and having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and signless, and enters attainment—this is the attainment of the signless dwelling. One who sees longing as a danger, due to being resolved on the desireless, sees vanishing upon repeated contact; and having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and desireless, and enters attainment—this is the attainment of the desireless dwelling. One who sees adherence as a danger, due to being resolved on emptiness, sees vanishing upon repeated contact; and having regarded the ongoing process with equanimity, adverts to Nibbāna, which is cessation and empty, and enters attainment—this is the attainment of the emptiness dwelling.

79. One who sees the sign of form as a danger, due to being resolved on the signless, sees vanishing upon repeated contact—this is the signless dwelling. One who sees the longing for form as a danger, due to being resolved on the desireless, sees vanishing upon repeated contact—this is the desireless dwelling. One who sees the adherence to form as a danger, due to being resolved on emptiness, sees vanishing upon repeated contact—this is the emptiness dwelling.

Seeing the sign of form as a danger, and being resolved on the signless, having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as the signless, and enters attainment—this is the signless attainment. Seeing the aspiration for form as a danger, and being resolved on the desireless, having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as the desireless, and enters attainment—this is the desireless attainment. Seeing the adherence to form as a danger, and being resolved on emptiness, having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as emptiness, and enters attainment—this is the emptiness attainment.

Seeing the sign of form as a danger, and being resolved on the signless, one sees vanishing at every contact; having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as the signless, and enters attainment—this is the attainment of the signless dwelling. Seeing the aspiration for form as a danger, and being resolved on the desireless, one sees vanishing at every contact; having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as the desireless, and enters attainment—this is the attainment of the desireless dwelling. Seeing the adherence to form as a danger, and being resolved on emptiness, one sees vanishing at every contact; having regarded the ongoing process with equanimity, one adverts to cessation, Nibbāna as emptiness, and enters attainment—this is the attainment of the emptiness dwelling.

Seeing the sign of feeling… and so on… the sign of perception… the sign of formations… the sign of consciousness… the sign of the eye… and so on… the sign of aging-and-death as a danger, and being resolved on the signless, one sees vanishing at every contact—this is the signless dwelling. Seeing the aspiration for aging-and-death as a danger, and being resolved on the desireless, one sees vanishing at every contact—this is the desireless dwelling. Seeing the adherence to aging-and-death as a danger, and being resolved on emptiness, one sees vanishing at every contact—this is the emptiness dwelling.

Seeing the sign of aging-and-death as fearful, and being resolved on the signless, having regarded the ongoing process with equanimity, one adverts to the signless Nibbāna, which is cessation, and enters the attainment of fruition—this is the signless attainment. Seeing the aspiration for aging-and-death as fearful, and being resolved on the desireless, having regarded the ongoing process with equanimity, one adverts to the desireless Nibbāna, which is cessation, and enters the attainment of fruition—this is the desireless attainment. Seeing the adherence to aging-and-death as fearful, and being resolved on emptiness, having regarded the ongoing process with equanimity, one adverts to the empty Nibbāna, which is cessation, and enters the attainment of fruition—this is the emptiness attainment.

Seeing the sign of aging-and-death as fearful, and being resolved on the signless, having come into contact again and again, one sees the passing away; having regarded the ongoing process with equanimity, one adverts to the signless Nibbāna, which is cessation, and enters the attainment of fruition—this is the signless dwelling-attainment. Seeing the aspiration for aging-and-death as fearful, and being resolved on the desireless, having come into contact again and again, one sees the passing away; having regarded the ongoing process with equanimity, one adverts to the desireless Nibbāna, which is cessation, and enters the attainment of fruition—this is the desireless dwelling-attainment. Seeing the adherence to aging-and-death as fearful, and being resolved on emptiness, having come into contact again and again, one sees the passing away; having regarded the ongoing process with equanimity, one adverts to the empty Nibbāna, which is cessation, and enters the attainment of fruition—this is the emptiness dwelling-attainment. The signless dwelling is one thing, the desireless dwelling is another, the empty dwelling is another. The signless attainment is one thing, the desireless attainment is another, the emptiness attainment is another. The signless dwelling-attainment is one thing, the desireless dwelling-attainment is another, the emptiness dwelling-attainment is another. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: 'Wisdom in the diversity of dwellings is knowledge of the meaning of dwelling; wisdom in the diversity of attainments is knowledge of the meaning of attainment; wisdom in the diversity of dwelling-attainments is knowledge of the meaning of dwelling-attainment.'

The Exposition of the Triad of Knowledges is the thirty-first.

32. Exposition of the Knowledge of Immediate Concentration

80. How is it that wisdom in the cutting off of the taints, through purity from non-distraction, is knowledge in the immediate concentration? By way of renunciation, the mind's one-pointedness and non-distraction is concentration. By way of that concentration, knowledge arises. By that knowledge the taints are destroyed. Thus, first serenity, then knowledge. By that knowledge the destruction of the taints occurs. Therefore it is said: “Wisdom in the cutting off of the taints, through purity from non-distraction, is knowledge in the immediate concentration.”

The taints—what are those taints? The taint of sensual pleasure, the taint of being, the taint of views, and the taint of ignorance. Where are these taints destroyed? By the path of stream-entry, the taint of views is destroyed without remainder; the taint of sensual pleasure that leads to the plane of misery is destroyed; the taint of being that leads to the plane of misery is destroyed; the taint of ignorance that leads to the plane of misery is destroyed. Herein, these taints are destroyed. By the path of the once-returner, the gross taint of sensual pleasure is destroyed; the taint of being associated with it is destroyed; the taint of ignorance associated with it is destroyed. Herein, these taints are destroyed. By the path of the non-returner, the taint of sensual pleasure is destroyed without remainder; the taint of being associated with it is destroyed; the taint of ignorance associated with it is destroyed. Herein, these taints are destroyed. By the path of arahantship, the taint of being is destroyed without remainder; the taint of ignorance is destroyed without remainder. Herein, these taints are destroyed.

By way of non-ill will … by way of the perception of light … by way of non-distraction … by way of the determination of phenomena … by way of knowledge … by way of joy … by way of the first jhāna … by way of the second jhāna … by way of the third jhāna … by way of the fourth jhāna … by way of the attainment of the base of infinite space … by way of the attainment of the base of infinite consciousness … by way of the attainment of the base of nothingness … by way of the attainment of the base of neither-perception-nor-non-perception … by way of the earth kasiṇa … by way of the water kasiṇa … by way of the fire kasiṇa … by way of the air kasiṇa … by way of the blue kasiṇa … by way of the yellow kasiṇa … by way of the red kasiṇa … by way of the white kasiṇa … by way of the space kasiṇa … by way of the consciousness kasiṇa … by way of recollection of the Buddha … by way of recollection of the Dhamma … by way of recollection of the Sangha … by way of recollection of virtue … by way of recollection of generosity … by way of recollection of the deities … by way of mindfulness of breathing … by way of mindfulness of death … by way of mindfulness directed to the body … by way of recollection of peace … by way of the perception of a bloated corpse … by way of the perception of a livid corpse … by way of the perception of a festering corpse … by way of the perception of a fissured corpse … by way of the perception of a gnawed-at corpse … by way of the perception of a scattered corpse … by way of the perception of a hacked and scattered corpse … by way of the perception of a bloody corpse … by way of the perception of a worm-infested corpse … by way of the perception of a skeleton.

81. By way of breathing out long… by way of breathing in long… by way of breathing out short… by way of breathing in short… by way of breathing out experiencing the whole body… by way of breathing in experiencing the whole body… by way of breathing out calming the bodily formation… by way of breathing in calming the bodily formation… by way of breathing out experiencing rapture… by way of breathing in experiencing rapture… by way of breathing out experiencing pleasure… by way of breathing in experiencing pleasure… by way of breathing out experiencing the mental formation… by way of breathing in experiencing the mental formation… by way of breathing out calming the mental formation… by way of breathing in calming the mental formation… by way of breathing out experiencing the mind… by way of breathing in experiencing the mind… by way of breathing out gladdening the mind… by way of breathing in gladdening the mind… concentrating the mind… liberating the mind… contemplating impermanence… contemplating dispassion… contemplating cessation… by way of breathing out contemplating relinquishment… by way of breathing in contemplating relinquishment, the mind's one-pointedness and non-distraction is concentration. By means of that concentration, knowledge arises. By that knowledge, the taints are destroyed. Thus, first there is serenity; afterwards, there is knowledge. By that knowledge, the destruction of the taints occurs. Therefore it is said: 'Wisdom in the cutting off of the taints, through purity from non-distraction, is knowledge in the immediate concentration.'

Regarding 'taints' (āsavā): what are those taints? The taint of sensual pleasure, the taint of being, the taint of views, and the taint of ignorance. Where are these taints destroyed? By the path of stream-entry, the taint of views is destroyed without remainder; the taint of sensual pleasure that leads to the plane of misery is destroyed; the taint of being that leads to the plane of misery is destroyed; the taint of ignorance that leads to the plane of misery is destroyed. Herein, these taints are destroyed. By the path of the once-returner, the gross taint of sensual pleasure is destroyed; the taint of being co-existent with that is destroyed; the taint of ignorance co-existent with that is destroyed. Herein, these taints are destroyed. By the path of the non-returner, the taint of sensual pleasure is destroyed without remainder; the taint of being co-existent with that is destroyed; the taint of ignorance co-existent with that is destroyed. Herein, these taints are destroyed. By the path of Arahantship, the taint of being is destroyed without remainder; the taint of ignorance is destroyed without remainder. Herein, these taints are destroyed. That is knowledge in the sense of knowing, wisdom in the sense of thorough understanding. Therefore it is said: 'Wisdom in the cutting off of the taints, through the purity of non-distraction, is knowledge in the immediate concentration.'

The Exposition of the Knowledge of Immediate Concentration is the thirty-second.

33. Exposition of the Knowledge of Conflict-Free Abiding

82. How is the wisdom that has vision as its dominant principle, that is the attainment of a tranquil abiding, and that is an inclination towards the sublime, knowledge in the conflict-free abiding? Regarding 'vision as the dominant principle' (dassanādhipateyyaṃ): the contemplation of impermanence is vision as the dominant principle; the contemplation of suffering is vision as the dominant principle; the contemplation of non-self is vision as the dominant principle. The contemplation of impermanence in form is vision as the dominant principle; the contemplation of suffering in form is vision as the dominant principle; the contemplation of non-self in form is vision as the dominant principle; in feeling... (and so on)... in perception... in formations... in consciousness... in the eye... (and so on)... in aging and death, the contemplation of impermanence is vision as the dominant principle; the contemplation of suffering in aging and death is vision as the dominant principle; the contemplation of non-self in aging and death is vision as the dominant principle.

Regarding 'the tranquil attainment of an abiding' (santo ca vihārādhigamo): the abiding in emptiness is a tranquil attainment of an abiding; the signless abiding is a tranquil attainment of an abiding; the desireless abiding is a tranquil attainment of an abiding.

‘Sublime resolve’ means: resolve on emptiness is sublime resolve; resolve on the signless is sublime resolve; resolve on the undirected is sublime resolve.

‘Peaceful abiding’ means: the first jhāna is a peaceful abiding; the second jhāna is a peaceful abiding; the third jhāna is a peaceful abiding; the fourth jhāna is a peaceful abiding; the attainment of the base of infinite space is a peaceful abiding… and so on… the attainment of the base of neither-perception-nor-non-perception is a peaceful abiding.

‘Peaceful abiding’: in what sense is it a peaceful abiding? Because with the first jhāna one removes the hindrances, it is a peaceful abiding. Because with the second jhāna one removes thought and examination, it is a peaceful abiding. Because with the third jhāna one removes rapture, it is a peaceful abiding. Because with the fourth jhāna one removes pleasure and pain, it is a peaceful abiding. Because with the attainment of the base of infinite space one removes the perception of form, the perception of resistance, and the perception of diversity, it is a peaceful abiding. Because with the attainment of the base of infinite consciousness one removes the perception of the base of infinite space, it is a peaceful abiding. Because with the attainment of the base of nothingness one removes the perception of the base of infinite consciousness, it is a peaceful abiding. Because with the attainment of the base of neither-perception-nor-non-perception one removes the perception of the base of nothingness, it is a peaceful abiding. This is peaceful abiding. It is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said: “The wisdom that is sovereignty of vision, the attainment of a peaceful abiding, and sublime resolve is the knowledge in peaceful abiding.”

The Exposition of the Knowledge of Peaceful Abiding, the thirty-third.

34. Exposition of the Knowledge of the Attainment of Cessation

83. How is wisdom the knowledge of the attainment of cessation, by virtue of being endowed with two powers, by the pacification of the three formations, by sixteen practices of knowledge, by nine practices of concentration, and by mastery?

‘By two powers’ means two powers: the power of serenity and the power of insight. What is the power of serenity? One-pointedness of mind and non-distraction by way of renunciation is the power of serenity; by way of non-ill will is the power of serenity; by way of the perception of light is the power of serenity; by way of non-distraction is the power of serenity…pe… For one contemplating relinquishment, one-pointedness of mind and non-distraction by way of the out-breath is the power of serenity. For one contemplating relinquishment, one-pointedness of mind and non-distraction by way of the in-breath is the power of serenity.

‘The power of serenity’: in what sense is it the power of serenity? Because with the first jhāna one is not shaken by the hindrances, it is the power of serenity. Because with the second jhāna one is not shaken by thought and examination, it is the power of serenity. Because with the third jhāna one is not shaken by rapture, it is the power of serenity. Because with the fourth jhāna one is not shaken by pleasure and pain, it is the power of serenity. Because with the attainment of the base of infinite space one is not shaken by the perception of form, the perception of resistance, and the perception of diversity, it is the power of serenity. Because with the attainment of the base of infinite consciousness one is not shaken by the perception of the base of infinite space, it is the power of serenity. Because with the attainment of the base of nothingness one is not shaken by the perception of the base of infinite consciousness, it is the power of serenity. Because with the attainment of the base of neither-perception-nor-non-perception one is not shaken by the perception of the base of nothingness, it is the power of serenity. Because one does not shake, waver, or tremble at restlessness, the defilements that accompany restlessness, and the aggregates, it is the power of serenity. This is the power of serenity.

What is the power of insight? Contemplation of impermanence is the power of insight. Contemplation of suffering is the power of insight. Contemplation of non-self is the power of insight. Contemplation of disenchantment is the power of insight. Contemplation of dispassion is the power of insight. Contemplation of cessation is the power of insight. Contemplation of relinquishment is the power of insight. Contemplation of impermanence in form is the power of insight … and so on … contemplation of relinquishment in form is the power of insight. In feeling … and so on … in perception … in formations … in consciousness … in the eye … and so on … in aging and death, contemplation of impermanence is the power of insight … and so on … in aging and death, contemplation of relinquishment is the power of insight.

‘The power of insight’: in what sense is it the power of insight? Because by contemplation of impermanence one is not shaken by the perception of permanence, it is the power of insight. Because by contemplation of suffering one is not shaken by the perception of pleasure, it is the power of insight. Because by contemplation of non-self one is not shaken by the perception of self, it is the power of insight. Because by contemplation of disenchantment one is not shaken by delight, it is the power of insight. Because by contemplation of dispassion one is not shaken by lust, it is the power of insight. Because by contemplation of cessation one is not shaken by the origin, it is the power of insight. Because by contemplation of relinquishment one is not shaken by grasping, it is the power of insight. Because one does not shake, waver, or tremble in the face of ignorance, the defilements that accompany ignorance, and the aggregates, it is the power of insight. This is the power of insight.

‘And by the pacification of the three formations’: the pacification of which three formations? For one who has attained the second jhāna, thought and examination—the verbal formations—are pacified. For one who has attained the fourth jhāna, the in-and-out breaths—the bodily formations—are pacified. For one who has attained the cessation of perception and feeling, perception and feeling—the mental formations—are pacified. This is the pacification of these three formations.

84. ‘By sixteen practices of knowledge’: which are the sixteen practices of knowledge? Contemplation of impermanence is a practice of knowledge; contemplation of suffering is a practice of knowledge; contemplation of non-self is a practice of knowledge; contemplation of disenchantment is a practice of knowledge; contemplation of dispassion is a practice of knowledge; contemplation of cessation is a practice of knowledge; contemplation of relinquishment is a practice of knowledge; contemplation of turning away from the round is a practice of knowledge; the path of stream-entry is a practice of knowledge; the attainment of the fruit of stream-entry is a practice of knowledge; the path of the once-returner is a practice of knowledge; the attainment of the fruit of the once-returner is a practice of knowledge; the path of the non-returner is a practice of knowledge; the attainment of the fruit of the non-returner is a practice of knowledge; the path of arahantship is a practice of knowledge; the attainment of the fruit of arahantship is a practice of knowledge. By these sixteen practices of knowledge.

85. ‘By nine practices of concentration’: which are the nine practices of concentration? The first jhāna is a practice of concentration; the second jhāna is a practice of concentration; the third jhāna is a practice of concentration; the fourth jhāna is a practice of concentration; the attainment of the base of infinite space is a practice of concentration; the attainment of the base of infinite consciousness is a practice of concentration; the attainment of the base of nothingness is a practice of concentration; the attainment of the base of neither-perception-nor-non-perception is a practice of concentration. For the purpose of attaining the first jhāna, there are applied thought, sustained thought, rapture, happiness, and one-pointedness of mind; … for the purpose of attaining the base of neither-perception-nor-non-perception, there are applied thought, sustained thought, rapture, happiness, and one-pointedness of mind. By these nine practices of concentration.

Regarding 'mastery' (vasī): there are five masteries: mastery in adverting, mastery in attaining, mastery in determining, mastery in emerging, and mastery in reviewing. One adverts to the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in adverting, therefore this is mastery in adverting. One attains the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in attaining, therefore this is mastery in attaining. One determines the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in determining, therefore this is mastery in determining. One emerges from the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in emerging, therefore this is mastery in emerging. One reviews the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in reviewing, therefore this is mastery in reviewing.

The second jhāna… and so on… the attainment of the base of neither-perception-nor-non-perception: one adverts to it wherever one wishes, whenever one wishes, and for as long as one wishes; there is no slowness in adverting, therefore this is mastery in adverting. One attains the attainment of the base of neither-perception-nor-non-perception wherever one wishes, whenever one wishes, and for as long as one wishes… and so on… determines it… emerges from it… reviews it; there is no slowness in reviewing, therefore this is mastery in reviewing. These are the five masteries. That is knowledge in the sense of knowing; it is wisdom in the sense of discerning. Therefore it is said: “Because of being endowed with two powers, because of the calming of the three formations, and because it is mastery through the sixteen courses of knowledge and the nine courses of concentration, wisdom is the knowledge of the attainment of cessation.”

The thirty-fourth is the Exposition of the Knowledge of the Attainment of Cessation.

35. Exposition of the Knowledge of Final Nibbāna

86. How is the wisdom in the termination of occurrence the knowledge of final Nibbāna for one with thorough understanding? Here, one with thorough understanding brings to an end the occurrence of sensual desire through renunciation; brings to an end the occurrence of ill will through non-ill will; brings to an end the occurrence of sloth and torpor through the perception of light; brings to an end the occurrence of restlessness through non-distraction; brings to an end the occurrence of doubt through the determination of phenomena… brings to an end the occurrence of ignorance through knowledge… brings to an end the occurrence of discontent through joy… brings to an end the occurrence of the hindrances through the first jhāna… brings to an end the occurrence of all defilements through the path of arahantship.

Alternatively, for one with thorough understanding who is attaining final Nibbāna with the Nibbāna-element without residue, this very occurrence of the eye is brought to an end, and another occurrence of the eye does not arise. This very occurrence of the ear… nose… tongue… body… mind is brought to an end, and another occurrence of the mind does not arise. This is the wisdom in the termination of occurrence, the knowledge in final Nibbāna, for one with thorough understanding. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: “For one with thorough understanding, wisdom in the termination of occurrence is knowledge in final Nibbāna.”

The thirty-fifth is the Exposition of the Knowledge of Final Nibbāna.

36. Exposition of the Knowledge of the Balanced State

The thirty-sixth is the Exposition of the Knowledge of the State of Being Calm-Headed.

37. Exposition of the Knowledge of the State of Effacement

88. How is wisdom, in the elimination of the manifold, the diverse, the unified, and the potent, knowledge for the purpose of effacement? Regarding 'manifold' (puthu): lust is 'manifold,' hatred is 'manifold,' delusion is 'manifold,' anger... enmity... contempt... domineering... envy... stinginess... deceit... craftiness... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all defilements, all kinds of misconduct, all volitional formations, and all kamma leading to renewed existence are 'manifold'.

Regarding 'diversity and unity': Sensual desire is diversity, jhāna is unity. Ill will is diversity, non-ill will is unity. Sloth and torpor are diversity, the perception of light is unity. Restlessness is diversity, non-distraction is unity. Doubt is diversity, analysis of phenomena is unity. Ignorance is diversity, knowledge is unity. Discontent is diversity, gladness is unity. The hindrances are diversity, the first jhāna is unity... and so on... all defilements are diversity, the path to arahantship is unity.

Regarding 'potency': There are five potencies: the potency of conduct, the potency of virtue, the potency of wisdom, the potency of merit, and the potency of the Dhamma. By reason of being potent with the potency of conduct, the potency of bad conduct is eliminated. By reason of being potent with the potency of virtue, the potency of non-virtue is eliminated. By reason of being potent with the potency of wisdom, the potency of deficient wisdom is eliminated. By reason of being potent with the potency of merit, the potency of demerit is eliminated. By reason of being potent with the potency of the Dhamma, the potency of the non-Dhamma is eliminated.

Regarding 'effacement': Sensual desire is non-effacement; jhāna is effacement. Ill will is non-effacement; non-ill will is effacement. Sloth and torpor are non-effacement; the perception of light is effacement. Restlessness is non-effacement; non-distraction is effacement. Doubt is non-effacement; the determination of phenomena is effacement. Ignorance is non-effacement; knowledge is effacement. Discontent is non-effacement; gladness is effacement. The hindrances are non-effacement; the first jhāna is effacement… and so on… all defilements are non-effacement; the path to arahantship is effacement. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in the exhaustion of the potency of the manifold and diverse is knowledge for the purpose of effacement.’

The thirty-seventh is the Exposition on the Knowledge for the Purpose of Effacement.

38. Exposition on the Knowledge of Arousing Energy

89. How is wisdom, in the sense of non-sluggishness, of being sent forth, and of uplifting, knowledge in the arousing of energy? Wisdom, in the sense of non-sluggishness, of being sent forth, and of uplifting, is knowledge in the arousing of energy for the non-arising of unarisen evil, unwholesome states. Wisdom, in the sense of non-sluggishness, of being sent forth, and of uplifting, is knowledge in the arousing of energy for the abandoning of arisen evil, unwholesome states. Wisdom, in the sense of non-sluggishness, of being sent forth, and of uplifting, is knowledge in the arousing of energy for the arising of unarisen wholesome states. Wisdom, in the sense of non-sluggishness, of being sent forth, and of uplifting, is knowledge in the arousing of energy for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states.

For the non-arising of unarisen sensual desire, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. For the abandoning of arisen sensual desire, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. For the arising of unarisen renunciation, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. For the stability, non-confusion, growth, abundance, development, and fulfillment of arisen renunciation, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy… and so on…

For the non-arising of all unarisen defilements, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. For the abandoning of all arisen defilements, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy… and so on… For the arising of the unarisen path to arahantship, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. For the stability, non-confusion, growth, abundance, development, and fulfillment of the arisen path to arahantship, the wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: ‘The wisdom that occurs in the sense of uplifting, due to its state of non-sluggishness and being directed, is the knowledge of arousing energy.’

The thirty-eighth is the Exposition on the Knowledge of Arousing Energy.

39. Exposition of the Knowledge of Showing the Meaning

90. How is it that wisdom, by manifesting diverse phenomena, is the knowledge that shows the meaning? 'Diverse phenomena' are the five aggregates, the twelve sense bases, the eighteen elements, wholesome phenomena, unwholesome phenomena, indeterminate phenomena, phenomena of the sense sphere, phenomena of the form sphere, phenomena of the formless sphere, and supramundane phenomena.

“Manifesting”: it manifests form as impermanent, it manifests form as suffering, it manifests form as non-self. It manifests feeling… perception… formations… consciousness… the eye… it manifests aging-and-death as impermanent, it manifests aging-and-death as suffering, it manifests aging-and-death as non-self.

“Showing the benefit”: by abandoning sensual desire, one shows the benefit of renunciation. By abandoning ill will, one shows the benefit of non-ill will. By abandoning sloth and torpor, one shows the benefit of the perception of light. By abandoning restlessness, one shows the benefit of non-distraction. By abandoning doubt, one shows the benefit of the analysis of phenomena. By abandoning ignorance, one shows the benefit of knowledge. By abandoning discontent, one shows the benefit of gladness. By abandoning the hindrances, one shows the benefit of the first jhāna …pe… by abandoning all defilements, one shows the benefit of the path to arahantship. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: “Wisdom is the manifestation of diverse phenomena; in showing the benefit, it is knowledge.”

The Exposition of the Knowledge of Showing the Benefit is the thirty-ninth.

40. Exposition of the Knowledge of the Purification of Vision

91. How is it that wisdom, in penetrating the diversity and unity of all phenomena gathered into one, is the knowledge of the purification of vision? “All phenomena” are the five aggregates …pe… and unincluded phenomena.

“Being gathered into one”: all phenomena are gathered into one in twelve aspects: in the sense of thusness, in the sense of non-self, in the sense of truth, in the sense of penetration, in the sense of direct knowledge, in the sense of full understanding, in the sense of the Dhamma, in the sense of element, in the sense of what is known, in the sense of realization, in the sense of contact, in the sense of comprehension—in these twelve aspects, all phenomena are gathered into one.

“Diversity and unity”: sensual desire is diversity, renunciation is unity …pe… all defilements are diversity, the path to arahantship is unity.

‘Penetration’: one penetrates the truth of suffering with the penetration of full understanding; one penetrates the truth of the origin with the penetration of abandonment; one penetrates the truth of cessation with the penetration of realization; one penetrates the truth of the path with the penetration of development.

‘Purification of vision’: at the moment of the path of stream-entry, vision is being purified; at the moment of the fruition of stream-entry, vision is purified. At the moment of the path of the once-returner, vision is being purified; at the moment of the fruition of the once-returner, vision is purified. At the moment of the path of the non-returner, vision is being purified; at the moment of the fruition of the non-returner, vision is purified. At the moment of the path of arahantship, vision is being purified; at the moment of the fruition of arahantship, vision is purified. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in penetrating the diversity and unity of all phenomena gathered into one is the knowledge of the purification of vision.’

The Exposition of the Knowledge of the Purification of Vision is the fortieth.

41. Exposition of the Knowledge of Acceptance

92. How is it that wisdom, by virtue of being understood, is the knowledge of acceptance? Form is understood as impermanent, form is understood as suffering, form is understood as non-self. Whatever is understood, that one accepts—thus, wisdom, by virtue of being understood, is the knowledge of acceptance. Feeling… perception… volitional formations… consciousness… the eye… …pe… aging-and-death is understood as impermanent, aging-and-death is understood as suffering, aging-and-death is understood as non-self. Whatever is understood, that one accepts—thus, wisdom, by virtue of being understood, is the knowledge of acceptance. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom, by virtue of being understood, is the knowledge of acceptance.’

The Exposition of the Knowledge of Acceptance is the forty-first.

42. Exposition of the Knowledge of Comprehensive Grasp

93. How is it that wisdom, through contact, is knowledge in comprehensive grasp? One contacts form as impermanent, one contacts form as suffering, one contacts form as non-self. Whatever one contacts, that one comprehensively grasps—thus, wisdom through contact is knowledge in comprehensive grasp. One contacts feeling… perception… formations… consciousness… the eye… aging-and-death as impermanent, as suffering, as non-self. Whatever one contacts, that one comprehensively grasps—thus, wisdom through contact is knowledge in comprehensive grasp. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom, through contact, is knowledge in comprehensive grasp.'

The Exposition of the Knowledge of Comprehensive Grasp is the forty-second.

43. Exposition of the Knowledge of Partial Abiding

94. How is wisdom in combining knowledge in partial abiding? There is feeling conditioned by wrong view, and there is feeling conditioned by the subsiding of wrong view. There is feeling conditioned by right view, and there is feeling conditioned by the subsiding of right view. There is feeling conditioned by wrong intention, and there is feeling conditioned by the subsiding of wrong intention. There is feeling conditioned by right intention, and there is feeling conditioned by the subsiding of right intention… There is feeling conditioned by wrong liberation, and there is feeling conditioned by the subsiding of wrong liberation. There is feeling conditioned by right liberation, and there is feeling conditioned by the subsiding of right liberation. There is feeling conditioned by desire, and there is feeling conditioned by the subsiding of desire. There is feeling conditioned by thought, and there is feeling conditioned by the subsiding of thought. There is feeling conditioned by perception, and there is feeling conditioned by the subsiding of perception.

When desire is unpacified, thought is unpacified, and perception is unpacified, there is feeling conditioned by that. When desire is pacified, but thought is unpacified and perception is unpacified, there is feeling conditioned by that. When desire is pacified and thought is pacified, but perception is unpacified, there is feeling conditioned by that. When desire is pacified, thought is pacified, and perception is pacified, there is feeling conditioned by that. For one who has not attained, there is striving for attainment; when that state is subsequently attained, there is also feeling conditioned by that. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom is in harmonizing, knowledge in partial abiding.'

The Exposition on the Knowledge of Partial Abiding is the forty-third.

44-49. Exposition on the Knowledge of the Sixfold Turning Away

95. How is wisdom through dominance knowledge in the turning away by means of perception? Through the dominance of renunciation, wisdom turns away from sensual desire by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of non-ill will, wisdom turns away from ill will by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of the perception of light, wisdom turns away from sloth and torpor by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of non-distraction, wisdom turns away from restlessness by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of the determination of phenomena, wisdom turns away from doubt by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of knowledge, wisdom turns away from ignorance by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of joy, wisdom turns away from discontent by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. Through the dominance of the first jhāna, wisdom turns away from the hindrances by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. …pe… Through the dominance of the path of arahantship, wisdom turns away from all defilements by means of perception—thus, wisdom through dominance is knowledge in the turning away by means of perception. That is knowledge in the sense of knowing, and wisdom in the sense of discerning. Therefore it is said: 'Wisdom through dominance is knowledge in the turning away by means of perception.'

96. How is wisdom in diversity knowledge in the turning away of the mind? Sensual desire is diversity, renunciation is unity. For one who intends the unity of renunciation, the mind turns away from sensual desire—thus, wisdom in diversity is knowledge in the turning away of the mind. Ill will is diversity, non-ill will is unity. For one who intends the unity of non-ill will, the mind turns away from ill will—thus, wisdom in diversity is knowledge in the turning away of the mind. Sloth and torpor are diversity, the perception of light is unity. For one who intends the unity of the perception of light, the mind turns away from sloth and torpor—thus, wisdom in diversity is knowledge in the turning away of the mind… and so on… all defilements are diversity, the path of arahantship is unity. For one who intends the unity of the path of arahantship, the mind turns away from all defilements—thus, wisdom in diversity is knowledge in the turning away of the mind. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in diversity is knowledge in the turning away of the mind.'

97. How is wisdom in resolution knowledge in the turning away of the mind? Abandoning sensual desire, one resolves one's mind by way of renunciation—thus, wisdom in resolution is knowledge in the turning away of the mind. Abandoning ill will, one resolves one's mind by way of non-ill will—thus, wisdom in resolution is knowledge in the turning away of the mind. Abandoning sloth and torpor, one resolves one's mind by way of the perception of light—thus, wisdom in resolution is knowledge in the turning away of the mind… and so on… abandoning all defilements, one resolves one's mind by way of the path of arahantship—thus, wisdom in resolution is knowledge in the turning away of the mind. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in resolution is knowledge in the turning away of the mind.'

98. How is wisdom in emptiness the knowledge of turning away? For one who knows and sees as it truly is that 'the eye is empty of self or of what belongs to self, of what is permanent, stable, eternal, or of an unchanging nature,' knowledge turns away from adherence to the eye—thus, wisdom in emptiness is the knowledge of turning away. For one who knows and sees as it truly is that 'the ear is empty… the nose is empty… the tongue is empty… the body is empty… the mind is empty of self or of what belongs to self, of what is permanent, stable, eternal, or of an unchanging nature,' knowledge turns away from adherence to the mind—thus, wisdom in emptiness is the knowledge of turning away. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in emptiness is the knowledge of turning away.'

99. How is wisdom in relinquishment the knowledge in the turning away that is liberation? One relinquishes sensual desire by means of renunciation—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation. One relinquishes ill will by means of non-ill will—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation. One relinquishes sloth and torpor by means of the perception of light—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation. One relinquishes restlessness by means of non-distraction—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation. One relinquishes doubt by means of the determination of phenomena—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation… one relinquishes all defilements by means of the path of arahantship—thus, wisdom in relinquishment is the knowledge in the turning away that is liberation. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in relinquishment is the knowledge in the turning away that is liberation.'

100. How is wisdom in its true aspect knowledge in the turning away regarding the truths? By fully knowing the oppressive aspect, the conditioned aspect, the afflictive aspect, and the changing aspect of suffering, one turns away—thus, wisdom in its true aspect is knowledge in the turning away regarding the truths. By abandoning the origin's aspect of accumulation, aspect of source, aspect of bondage, and aspect of impediment, one turns away—thus, wisdom in its true aspect is knowledge in the turning away regarding the truths. By realizing cessation's aspect of escape, aspect of seclusion, aspect of the unconditioned, and aspect of the deathless, one turns away—thus, wisdom in its true aspect is knowledge in the turning away regarding the truths. By developing the path's aspect of deliverance, aspect of cause, aspect of vision, and aspect of dominance, one turns away—thus, wisdom in its true aspect is knowledge in the turning away regarding the truths.

The turning away of perception, the turning away of volition, the turning away of consciousness, the turning away of knowledge, the turning away of liberation, and the turning away regarding the truths. One turns away by perceiving; thus, it is the turning away of perception. One turns away by intending; thus, it is the turning away of volition. One turns away by cognizing; thus, it is the turning away of consciousness. One turns away by producing knowledge; thus, it is the turning away of knowledge. One turns away by relinquishing; thus, it is the turning away of liberation. One turns away in the true aspect; thus, it is the turning away regarding the truths.

Where there is turning away from perception, there is turning away from mind. Where there is turning away from mind, there is turning away from perception. Where there is turning away from perception and mind, there is turning away from consciousness. Where there is turning away from consciousness, there is turning away from perception and mind. Where there is turning away from perception, mind, and consciousness, there is turning away from knowledge. Where there is turning away from knowledge, there is turning away from perception, mind, and consciousness. Where there is turning away from perception, mind, consciousness, and knowledge, there is turning away from liberation. Where there is turning away from liberation, there is turning away from perception, mind, consciousness, and knowledge. Where there is turning away from perception, mind, consciousness, knowledge, and liberation, there is turning away from truth. Where there is turning away from truth, there is turning away from perception, mind, consciousness, knowledge, and liberation. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in the aspect of thatness is knowledge in the turning away from truth.’

The Exposition of the Knowledge of the Six Turnings Away is the forty-ninth.

50. Exposition on the Knowledge of the Kinds of Psychic Power

101. How is wisdom in the sense of success by means of determination of the unification of body and mind and of the perception of pleasure and lightness, knowledge in the kinds of psychic power? Here, a bhikkhu develops the basis for spiritual power that is endowed with concentration due to desire and formations of striving; he develops the basis for spiritual power that is endowed with concentration due to energy and formations of striving; he develops the basis for spiritual power that is endowed with concentration due to consciousness and formations of striving; he develops the basis for spiritual power that is endowed with concentration due to investigation and formations of striving. In these four bases for spiritual power he thoroughly develops and tames his mind, makes it soft and workable. Having thoroughly developed and tamed his mind in these four bases for spiritual power, having made it soft and workable, he places the body in the mind and places the mind in the body. He inclines the mind by means of the body and inclines the body by means of the mind; he determines the mind by means of the body and determines the body by means of the mind. Having inclined the mind by means of the body and inclined the body by means of the mind, having determined the mind by means of the body and determined the body by means of the mind, he dwells having made the perception of pleasure and the perception of lightness descend upon the body. With a mind thus developed, purified, and bright, he directs and inclines his mind to the knowledge of the kinds of psychic power. He experiences the various kinds of psychic power.

102. Being one, he becomes many; being many, he becomes one. He appears and vanishes. He goes unhindered through a wall, a rampart, or a mountain as if through space. He dives in and out of the earth as if in water. He walks on water without sinking as if on land. Seated cross-legged, he travels in space like a winged bird. With his hand he touches and strokes the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahmā world. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in the sense of success by means of determination of the unification of body and mind and of the perception of pleasure and lightness, is knowledge in the kinds of psychic power.’

The Fiftieth: Exposition on the Knowledge of the Kinds of Psychic Power.

51. Exposition on the Knowledge of the Purification of the Ear-Element

103. How is wisdom in comprehending the signs of sounds as various and single by means of the diffusion of thought, the knowledge of the purification of the ear-element? Here, a bhikkhu develops the basis for spiritual power endowed with concentration due to desire… due to energy… due to mind… due to investigation and formations of striving. In these four bases for spiritual power he thoroughly develops and tames his mind, makes it soft and workable. Having thoroughly developed and tamed his mind in these four bases for spiritual power, having made it soft and workable, he attends to the sign of sounds that are distant, he attends to the sign of sounds that are near; he attends to the sign of sounds that are coarse, he attends to the sign of sounds that are subtle, he attends to the sign of sounds that are very fine; he attends to the sign of sounds in the eastern direction, in the western direction, in the northern direction, in the southern direction, in the eastern intermediate direction, in the western intermediate direction, in the northern intermediate direction, in the southern intermediate direction, in the lower direction, and in the upper direction. With a mind thus developed, purified, and bright, he directs and inclines his mind to the knowledge of the purification of the ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds, divine and human, whether far or near. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in comprehending the signs of sounds as various and single by means of the diffusion of thought, is the knowledge of the purification of the ear-element.’

The Exposition on the Knowledge of the Purification of the Ear-Element is the fifty-first.

52. Exposition on the Knowledge of Others' Minds

104. How is the wisdom in comprehending the diversity and unity of the functioning of consciousness by means of the manifestation of three minds and the clarity of the faculties the knowledge of others' minds? Here, a bhikkhu develops the basis of psychic power that is endowed with concentration founded on desire and with volitional formations of striving. He develops the basis of psychic power that is endowed with concentration founded on energy…pe… with concentration founded on mind…pe… he develops the basis of psychic power that is endowed with concentration founded on investigation and with volitional formations of striving. He cultivates and tames his mind in these four bases of psychic power, making it soft and workable. Having cultivated and tamed his mind in these four bases of psychic power, having made it soft and workable, he understands thus: 'This form has arisen from the faculty of pleasure, this form has arisen from the faculty of displeasure, this form has arisen from the faculty of equanimity.' With a mind thus developed, purified, and bright, he directs and inclines his mind toward the knowledge of others' minds. He understands the minds of other beings and individuals, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust'; a mind without lust as 'a mind without lust'; a mind with hatred…pe… a mind without hatred… a mind with delusion… a mind without delusion… a contracted mind… a scattered mind… an exalted mind… an unexalted mind… a surpassable mind… an unsurpassed mind… a concentrated mind… an unconcentrated mind… a liberated mind… an unliberated mind as 'an unliberated mind.' That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'The wisdom in comprehending the diversity and unity of the functioning of consciousness by means of the manifestation of three minds and the clarity of the faculties is the knowledge of others' minds.'

The Exposition on the Knowledge of Others' Minds is the fifty-second.

53. Exposition on the Knowledge of Recollection of Past Lives

105. How is the wisdom in comprehending phenomena that proceed from conditions, by means of the diffusion of kamma in its diversity and unity, the knowledge of recollection of past lives? Here, a bhikkhu develops the basis of psychic power that is endowed with concentration founded on desire… (and so on, as in the preceding section) … having made his mind soft and workable, he understands thus: 'When this exists, that is; with the arising of this, that arises. That is: with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the origin of this sheer mass of suffering.'

With a mind thus developed, purified, and bright, he directs and inclines it toward the knowledge of the recollection of past lives. He recollects his manifold past lives, that is: 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 eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: 'There I was with such a name, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span. Passing away from there, I was reborn elsewhere. There, too, I was with such a name, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span. Passing away from there, I have been reborn here.' Thus he recollects his manifold past lives with their aspects and details. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom in comprehending phenomena that proceed from conditions by means of the diversity and unity of the results of kamma is the knowledge of recollection of past lives.'

The Exposition on the Knowledge of Recollection of Past Lives is the fifty-third.

54. The Exposition of the Divine Eye Knowledge

106. How is wisdom, in the sense of seeing diverse and unitary signs of forms by means of light, the knowledge of the divine eye? Here, a bhikkhu develops the basis of spiritual power endowed with concentration founded on desire and with formations of striving. He develops the basis of spiritual power endowed with concentration founded on energy...pe... with concentration founded on consciousness...pe... with concentration founded on investigation and with formations of striving. He cultivates and tames his mind in these four bases of spiritual power, making it pliant and workable. Having cultivated and tamed his mind in these four bases of spiritual power, making it pliant and workable, he attends to the perception of light and resolves upon the perception of day: 'As by day, so by night; as by night, so by day.' Thus, with an open and unobstructed mind, he develops a luminous mind. With a mind so developed, purified, and cleansed, he directs and inclines his mind toward the knowledge of the passing away and rebirth of beings. 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 as faring according to their kamma: 'Sirs, indeed, these beings were endowed with misconduct of body, speech, and mind, reviled the noble ones, held wrong views, and undertook actions based on wrong views. With the breakup of the body, after death, they have been reborn in a state of deprivation, a bad destination, a state of ruin, in hell. But on the other hand, sirs, these beings were endowed with good conduct of body, speech, and mind, did not revile the noble ones, held right views, and undertook actions based on right views. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.' Thus, 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 as faring according to their kamma. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: 'Wisdom, in the sense of seeing diverse and unitary signs of forms by means of light, is the knowledge of the divine eye.'

The Exposition of the Divine Eye Knowledge is the fifty-fourth.

55. The Exposition of the Knowledge of the Destruction of the Taints.

107. How, with sixty-four aspects, is wisdom the knowledge of the destruction of the taints through mastery over the three faculties? Which three faculties? The faculty of 'I will know what has not yet been known,' the faculty of final knowledge, and the faculty of the one who has known.

To how many states does the faculty of 'I will know what has not yet been known' reach? To how many states does the faculty of final knowledge reach? To how many states does the faculty of the one who has known reach? The faculty of 'I will know what has not yet been known' reaches one state—the path of stream-entry. The faculty of final knowledge reaches six states—the fruit of stream-entry, the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, and the path of arahantship. The faculty of the one who has known reaches one state—the fruit of arahantship.

At the moment of the path of stream-entry, for the faculty of 'I will know what has not yet been known,' the faculty of faith has conviction as its retinue; the faculty of energy has exertion as its retinue; the faculty of mindfulness has establishment as its retinue; the faculty of concentration has non-distraction as its retinue; the faculty of wisdom has seeing as its retinue; the faculty of mind has cognizing as its retinue; the faculty of joy has overflowing as its retinue; and the faculty of life has the governing of the continuous flow of existence as its retinue. At the moment of the path of stream-entry, all phenomena that arise—excluding mind-originated form—are wholesome, taintless, leading to deliverance, leading to non-accumulation, supramundane, and have Nibbāna as their object. At the moment of the path of stream-entry, for the faculty of 'I will know what has not yet been known,' these eight faculties are a co-arisen retinue, a mutual retinue, a dependence retinue, and an associated retinue; they are accompanied, co-arisen, intermingled, and associated. These are both its aspects and its retinues.

At the moment of the fruit of stream-entry, for the faculty of final knowledge, the faculty of faith has resolution as its retinue; the faculty of energy has uplifting as its retinue; the faculty of mindfulness has establishment as its retinue; the faculty of concentration has non-distraction as its retinue; the faculty of wisdom has seeing as its retinue; the faculty of mind has cognizing as its retinue; the faculty of joy has suffusing as its retinue; and the faculty of life has the governing of the continuous flow of existence as its retinue. At the moment of the fruit of stream-entry, all phenomena that arise—except for mind-originated matter—are indeterminate, taintless, supramundane, and have Nibbāna as their object. At the moment of the fruit of stream-entry, for the faculty of final knowledge, these eight faculties are a co-nascent retinue, a mutual retinue, a dependence retinue, and an associated retinue; they are accompanied, co-nascent, intermingled, and associated. Those very phenomena are both its aspects and its retinue.

At the moment of the path of the once-returner...pe... at the moment of the fruit of the once-returner...pe... at the moment of the path of the non-returner...pe... at the moment of the fruit of the non-returner...pe... at the moment of the path of arahantship, for the faculty of final knowledge, the faculty of faith has resolution as its retinue...pe... the faculty of life has the governing of the continuous flow of existence as its retinue. At the moment of the path of arahantship, all phenomena that arise—except for mind-originated matter—are wholesome, taintless, leading to deliverance, leading to dismantling, supramundane, and have Nibbāna as their object. At the moment of the path of arahantship, for the faculty of final knowledge, these eight faculties are a co-nascent retinue, a mutual retinue, a dependence retinue, and an associated retinue; they are accompanied, co-nascent, intermingled, and associated. Those very phenomena are both its aspects and its retinue.

At the moment of the fruit of Arahantship, for the faculty of one who has finally known, the faith faculty has resolution as its retinue; the energy faculty has exertion as its retinue; the mindfulness faculty has establishment as its retinue; the concentration faculty has non-distraction as its retinue; the wisdom faculty has seeing as its retinue; the mind faculty has cognizing as its retinue; the joy faculty has overflowing as its retinue; and the life faculty has the governing of the continuous flow of occurrence as its retinue. At the moment of the fruit of Arahantship, all phenomena that have arisen are indeterminate; with the exception of mind-originated matter, all are taintless; all are supramundane; and all have Nibbāna as their object. At the moment of the fruit of Arahantship, these eight faculties are the co-arisen retinue, mutual retinue, dependence retinue, and associated retinue of the faculty of one who has finally known; they are accompanied, co-arisen, intermingled, and associated. These very phenomena are both its aspects and its retinue. Thus, these eight octads are sixty-four.

Regarding 'taints': what are those taints? The taint of sensual desire, the taint of becoming, the taint of views, and the taint of ignorance. Where are these taints destroyed? By the path of stream-entry, the taint of views is destroyed without remainder; the taint of sensual desire that leads to the plane of misery is destroyed; the taint of becoming that leads to the plane of misery is destroyed; the taint of ignorance that leads to the plane of misery is destroyed. Herein these taints are destroyed. By the path of once-returning, the gross taint of sensual desire is destroyed; the taint of becoming co-existent with it is destroyed; the taint of ignorance co-existent with it is destroyed. Herein these taints are destroyed. By the path of non-returning, the taint of sensual desire is destroyed without remainder; the taint of becoming co-existent with it is destroyed; the taint of ignorance co-existent with it is destroyed. Herein these taints are destroyed. By the path of Arahantship, the taint of becoming is destroyed without remainder, and the taint of ignorance is destroyed without remainder. Herein these taints are destroyed. That is knowledge in the sense of knowing; it is wisdom in the sense of knowing distinctly. Therefore it is said: 'Wisdom, which is the state of mastery over the three faculties in sixty-four aspects, is the knowledge of the destruction of the taints.'

The Exposition of the Knowledge of the Destruction of the Taints is the fifty-fifth.

56-63. Exposition of the Two Fourfold Knowledges of the Truths

108. How is wisdom in the sense of full comprehension the knowledge of suffering, wisdom in the sense of abandoning the knowledge of the origin, wisdom in the sense of realization the knowledge of cessation, and wisdom in the sense of development the knowledge of the path? The nature of suffering is oppressing, conditioned, tormenting, and changing; it is to be fully comprehended. The nature of the origin is accumulating, causal, binding, and obstructing; it is to be abandoned. The nature of cessation is escape, seclusion, unconditioned, and deathless; it is to be realized. The nature of the path is leading out, causal, seeing, and dominant; it is to be developed. That is knowledge in the sense of knowing; it is wisdom in the sense of knowing distinctly. Therefore it is said: 'Wisdom in the sense of full comprehension is the knowledge of suffering, wisdom in the sense of abandoning is the knowledge of the origin, wisdom in the sense of realization is the knowledge of cessation, and wisdom in the sense of development is the knowledge of the path.'

109. How is there knowledge in suffering, knowledge in the origin of suffering, knowledge in the cessation of suffering, and knowledge in the path leading to the cessation of suffering? The knowledge of one endowed with the path is present in suffering, in the origin of suffering, in the cessation of suffering, and in the path leading to the cessation of suffering.

Herein, what is knowledge in suffering? It is the wisdom that arises concerning suffering: understanding, investigation, thorough investigation, investigation of phenomena, consideration, close consideration, repeated consideration, expertise, skill, subtlety, perspicacity, thought, examination, vast wisdom, penetrating wisdom, guiding wisdom, insight, clear comprehension, a goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the brilliance of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, and right view—this is called knowledge in suffering. Concerning the origin of suffering… and so on… Concerning the cessation of suffering… and so on… Concerning the path leading to the cessation of suffering, the wisdom that arises—understanding… and so on… non-delusion, investigation of phenomena, and right view—this is called knowledge in the path leading to the cessation of suffering. That is knowledge in the sense of knowing, and wisdom in the sense of understanding discriminatingly. Therefore it is said: “Knowledge in suffering, knowledge in the origin of suffering, knowledge in the cessation of suffering, and knowledge in the path leading to the cessation of suffering.”

The Exposition of the Two Fourfold Knowledges of the Truths is the sixty-third.

64-67. Exposition of the Pure Analytical Knowledge

110. How is there knowledge of the analytical knowledge of meaning, knowledge of the analytical knowledge of cause, knowledge of the analytical knowledge of language, and knowledge of the analytical knowledge of wit? Knowledge about meanings is analytical knowledge of meaning. Knowledge about causes is analytical knowledge of cause. Knowledge about language is analytical knowledge of language. Knowledge about wit is analytical knowledge of wit. Wisdom concerning the variety of meanings is knowledge of the analytical knowledge of meaning. Wisdom concerning the variety of causes is knowledge of the analytical knowledge of cause. Wisdom concerning the variety of language is knowledge of the analytical knowledge of language. Wisdom concerning the variety of wit is knowledge of the analytical knowledge of wit. Wisdom in determining meaning is knowledge of the analytical knowledge of meaning. Wisdom in determining cause is knowledge of the analytical knowledge of cause. Wisdom in determining language is knowledge of the analytical knowledge of language. Wisdom in determining wit is knowledge of the analytical knowledge of wit.

Wisdom in the discernment of meaning is knowledge of the analytical knowledge of meaning; wisdom in the discernment of cause is knowledge of the analytical knowledge of cause; wisdom in the discernment of language is knowledge of the analytical knowledge of language; wisdom in the discernment of wit is knowledge of the analytical knowledge of wit. Wisdom in the close examination of meaning is knowledge of the analytical knowledge of meaning; wisdom in the close examination of cause is knowledge of the analytical knowledge of cause; wisdom in the close examination of language is knowledge of the analytical knowledge of language; wisdom in the close examination of wit is knowledge of the analytical knowledge of wit.

Wisdom in the distinction of meaning is knowledge of the analytical knowledge of meaning; wisdom in the distinction of cause is knowledge of the analytical knowledge of cause; wisdom in the distinction of language is knowledge of the analytical knowledge of language; wisdom in the distinction of wit is knowledge of the analytical knowledge of wit. Wisdom in the elucidation of meaning is knowledge of the analytical knowledge of meaning; wisdom in the elucidation of cause is knowledge of the analytical knowledge of cause; wisdom in the elucidation of language is knowledge of the analytical knowledge of language; wisdom in the elucidation of wit is knowledge of the analytical knowledge of wit.

Wisdom that illuminates the result is the knowledge of analytical insight into the result. Wisdom that illuminates the cause is the knowledge of analytical insight into the cause. Wisdom that illuminates language is the knowledge of analytical insight into language. Wisdom that illuminates ready wit is the knowledge of analytical insight into ready wit. Wisdom that elucidates the result is the knowledge of analytical insight into the result. Wisdom that elucidates the cause is the knowledge of analytical insight into the cause. Wisdom that elucidates language is the knowledge of analytical insight into language. Wisdom that elucidates ready wit is the knowledge of analytical insight into ready wit. Wisdom that reveals the result is the knowledge of analytical insight into the result. Wisdom that reveals the cause is the knowledge of analytical insight into the cause. Wisdom that reveals language is the knowledge of analytical insight into language. Wisdom that reveals ready wit is the knowledge of analytical insight into ready wit. That is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: “The knowledge of analytical insight into the result, the knowledge of analytical insight into the cause, the knowledge of analytical insight into language, and the knowledge of analytical insight into ready wit.”

The exposition of the sixty-seventh knowledge of the pure analytical knowledges is concluded.

68. Exposition on the Knowledge of the Superiority and Inferiority of Faculties

111. What is the Tathāgata's knowledge of the superiority and inferiority of faculties? Here, the Tathāgata sees beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good dispositions and with bad dispositions, easy to instruct and difficult to instruct, some who see danger in what is blameworthy concerning the next world and some who do not.

As to 'with little dust' and 'with much dust': a faithful person has little dust, a faithless person has much dust. A person with aroused energy has little dust, a lazy person has much dust. A person with established mindfulness has little dust, a person with lapsed mindfulness has much dust. A concentrated person has little dust, an unconcentrated person has much dust. A wise person has little dust, an unwise person has much dust.

Regarding 'one with keen faculties' and 'one with dull faculties': a person with faith is one with keen faculties; a person without faith is one with dull faculties. A person with aroused energy is one with keen faculties; a lazy person is one with dull faculties. A person with established mindfulness is one with keen faculties; a person with lapsed mindfulness is one with dull faculties. A concentrated person is one with keen faculties; an unconcentrated person is one with dull faculties. A wise person is one with keen faculties; an unwise person is one with dull faculties.

Regarding 'one of good disposition' and 'one of bad disposition': a person with faith is one of good disposition; a person without faith is one of bad disposition. A person with aroused energy is one of good disposition; a lazy person is one of bad disposition. A person with established mindfulness is one of good disposition; a person with lapsed mindfulness is one of bad disposition. A concentrated person is one of good disposition; an unconcentrated person is one of bad disposition. A wise person is one of good disposition; an unwise person is one of bad disposition.

Regarding 'one who is easy to instruct' and 'one who is difficult to instruct': a person with faith is one who is easy to instruct; a person without faith is one who is difficult to instruct. A person with aroused energy is one who is easy to instruct; a lazy person is one who is difficult to instruct. A person with established mindfulness is one who is easy to instruct; a person with lapsed mindfulness is one who is difficult to instruct. A concentrated person is one who is easy to instruct; an unconcentrated person is one who is difficult to instruct. A wise person is one who is easy to instruct; an unwise person is one who is difficult to instruct.

As to 'some who see danger in what is blameworthy concerning the next world and some who do not': a faithful person sees danger in what is blameworthy concerning the next world; a faithless person does not. A person with aroused energy sees danger in what is blameworthy concerning the next world; a lazy person does not. A person with established mindfulness sees danger in what is blameworthy concerning the next world; a person with lapsed mindfulness does not. A concentrated person sees danger in what is blameworthy concerning the next world; an unconcentrated person does not. A wise person sees danger in what is blameworthy concerning the next world; an unwise person does not.

112. As to 'world': the world of the aggregates, the world of the elements, the world of the sense bases, the world of existence of misfortune, the world of the arising of misfortune, the world of existence of fortune, and the world of the arising of fortune.

One world: all beings subsist on nutriment. Two worlds: name and form. Three worlds: the three feelings. Four worlds: the four nutriments. Five worlds: the five aggregates subject to clinging. Six worlds: the six internal sense bases. Seven worlds: the seven stations of consciousness. Eight worlds: the eight worldly conditions. Nine worlds: the nine abodes of beings. Ten worlds: the ten sense bases. Twelve worlds: the twelve sense bases. Eighteen worlds: the eighteen elements.

As to 'what is blameworthy': all defilements are blameworthy, all misconduct is blameworthy, all formations are blameworthy, all kamma leading to existence is blameworthy. Thus, in regard to this world and this blameworthy matter, a keen perception of danger is established, as in the case of an executioner with a drawn sword. By means of these fifty aspects, he knows, sees, fully understands, and penetrates these five faculties. This is the Tathāgata’s knowledge of the superiority and inferiority of faculties.

The Exposition on the Knowledge of the Superiority and Inferiority of Faculties is the sixty-eighth.

69. The Exposition of the Knowledge of Inclinations and Underlying Tendencies

113. What is the Tathāgata’s knowledge of the inclinations and underlying tendencies of beings? Here, the Tathāgata knows the inclinations of beings, knows their underlying tendencies, knows their conduct, knows their dispositions, and distinctly knows beings who are capable and incapable. What are the inclinations of beings? Some hold the view: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the life-principle and the body are the same,' or 'the life-principle is one thing and the body is another,' or 'a being exists after death,' or 'a being does not exist after death,' or 'a being both exists and does not exist after death,' or 'a being neither exists nor does not exist after death.' Thus, there are beings dependent on the view of existence, and beings dependent on the view of non-existence.

Or, those beings, without approaching either of these two extremes, have acquired a conforming acceptance regarding phenomena that have arisen through specific conditionality and dependent origination, or they have acquired knowledge as it truly is. While one is indulging in sensual pleasures, he knows: 'This person is devoted to sensual pleasures, has an inclination for sensual pleasures, has a disposition for sensual pleasures.' While one is indulging in sensual pleasures, he knows: 'This person is devoted to renunciation, has an inclination for renunciation, has a disposition for renunciation.' While one is practicing renunciation, he knows: 'This person is devoted to renunciation, has an inclination for renunciation, has a disposition for renunciation.' While one is practicing renunciation, he knows: 'This person is devoted to sensual pleasures, has an inclination for sensual pleasures, has a disposition for sensual pleasures.' While one is indulging in ill will, he knows: 'This person is devoted to ill will, has an inclination for ill will, has a disposition for ill will.' While one is indulging in ill will, he knows: 'This person is devoted to non-ill will, has an inclination for non-ill will, has a disposition for non-ill will.' While one is practicing non-ill will, he knows: 'This person is devoted to non-ill will, has an inclination for non-ill will, has a disposition for non-ill will.' While one is practicing non-ill will, he knows: 'This person is devoted to ill will, has an inclination for ill will, has a disposition for ill will.' While one is indulging in sloth and torpor, he knows: 'This person is devoted to sloth and torpor, has an inclination for sloth and torpor, has a disposition for sloth and torpor.' While one is indulging in sloth and torpor, he knows: 'This person is devoted to the perception of light, has an inclination for the perception of light, has a disposition for the perception of light.' While one is cultivating the perception of light, he knows: 'This person is devoted to the perception of light, has an inclination for the perception of light, has a disposition for the perception of light.' While one is cultivating the perception of light, he knows: 'This person is devoted to sloth and torpor, has an inclination for sloth and torpor, has a disposition for sloth and torpor.' This is the inclination of beings.

114. And what is the underlying tendency of beings? Seven are the underlying tendencies: the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to lust for existence, and the underlying tendency to ignorance. Whatever in the world is of a pleasant and agreeable nature, therein the underlying tendency to sensual lust of beings lies latent. Whatever in the world is of an unpleasant and disagreeable nature, therein the underlying tendency to aversion of beings lies latent. Thus, in these two states, ignorance is inherent, and conceit, views, and doubt should be understood as having the same basis. This is the underlying tendency of beings.

And what is the conduct of beings? Meritorious formations, demeritorious formations, and imperturbable formations, whether of a limited or a great sphere. This is the conduct of beings.

115. And what is the disposition of beings? There are beings with inferior dispositions, and there are beings with superior dispositions. Beings with inferior dispositions associate with, consort with, and attend upon beings with inferior dispositions. Beings with superior dispositions associate with, consort with, and attend upon beings with superior dispositions. In the past, too, beings with inferior dispositions associated with, consorted with, and attended upon beings with inferior dispositions; beings with superior dispositions associated with, consorted with, and attended upon beings with superior dispositions. In the future, too, beings with inferior dispositions will associate with, consort with, and attend upon beings with inferior dispositions; beings with superior dispositions will associate with, consort with, and attend upon beings with superior dispositions. This is the disposition of beings.

Which beings are incapable? Those beings who are possessed of kammic obstructions, defilement obstructions, and resultant obstructions, who are faithless, without wholesome desire, and unwise—they are incapable of entering the fixed course of rightness in wholesome qualities. These are the incapable beings.

Which beings are capable? Those beings who are not possessed of kammic obstructions, not possessed of defilement obstructions, not possessed of resultant obstructions; who are faithful, have wholesome desire, and are wise—they are capable of entering the fixed course of rightness in wholesome qualities. These are the capable beings. This is the Tathāgata’s knowledge of the inclinations and underlying tendencies of beings.

The Exposition of the Knowledge of Inclinations and Underlying Tendencies is the sixty-ninth.

70. Exposition of the Knowledge of the Twin Miracle

116. What is the Tathāgata's knowledge of the twin miracle? Here, the Tathāgata performs the twin miracle, which is unshared by his disciples. From the upper part of his body a mass of fire emanates, and from the lower part of his body a stream of water emanates; from the lower part of his body a mass of fire emanates, and from the upper part of his body a stream of water emanates; from the front of his body a mass of fire emanates, and from the back of his body a stream of water emanates; from the back of his body a mass of fire emanates, and from the front of his body a stream of water emanates; from his right eye a mass of fire emanates, and from his left eye a stream of water emanates; from his left eye a mass of fire emanates, and from his right eye a stream of water emanates; from his right ear-opening a mass of fire emanates, and from his left ear-opening a stream of water emanates; from his left ear-opening a mass of fire emanates, and from his right ear-opening a stream of water emanates; from his right nostril a mass of fire emanates, and from his left nostril a stream of water emanates; from his left nostril a mass of fire emanates, and from his right nostril a stream of water emanates; from his right shoulder a mass of fire emanates, and from his left shoulder a stream of water emanates; from his left shoulder a mass of fire emanates, and from his right shoulder a stream of water emanates; from his right hand a mass of fire emanates, and from his left hand a stream of water emanates; from his left hand a mass of fire emanates, and from his right hand a stream of water emanates; from his right side a mass of fire emanates, and from his left side a stream of water emanates; from his left side a mass of fire emanates, and from his right side a stream of water emanates; from his right foot a mass of fire emanates, and from his left foot a stream of water emanates; from his left foot a mass of fire emanates, and from his right foot a stream of water emanates; from each of his fingers and toes a mass of fire emanates, and from the spaces between them a stream of water emanates; from the spaces between his fingers and toes a mass of fire emanates, and from each of them a stream of water emanates; from each and every body-hair a mass of fire emanates, and from each and every body-hair a stream of water emanates; from each and every pore a mass of fire emanates, and from each and every pore a stream of water emanates.

Amidst the six colors—blue, yellow, red, white, crimson, and brilliant—the Blessed One walks back and forth, while a created image stands, sits, or lies down. The Blessed One stands, while a created image walks back and forth, sits, or lies down. The Blessed One sits, while a created image walks back and forth, stands, or lies down. The Blessed One lies down, while a created image walks back and forth, stands, or sits. The created image walks back and forth, while the Blessed One stands, sits, or lies down. The created image stands, while the Blessed One walks back and forth, sits, or lies down. The created image sits, while the Blessed One walks back and forth, stands, or lies down. The created image lies down, while the Blessed One walks back and forth, stands, or sits. This is the Tathāgata’s knowledge of the twin miracle.

The Exposition of the Knowledge of the Twin Miracle is the seventieth.

71. Exposition of the Knowledge of Great Compassion

117. What is the Tathāgata's knowledge of the attainment of great compassion? The great compassion of the Buddhas, the Blessed Ones, descends upon beings as they see them in many ways. 'The multitude of beings dwelling in the world is ablaze'—seeing this, the great compassion of the Buddhas, the Blessed Ones, descends upon beings. 'The multitude of beings dwelling in the world is engaged'—seeing this...pe... 'The multitude of beings dwelling in the world is journeying on'—seeing this...pe... 'The multitude of beings dwelling in the world has entered upon the wrong path'—seeing this...pe... 'The world of beings is being led on; it is impermanent'—seeing this...pe... 'The world of beings is without protection, without a master'—seeing this...pe... 'The world of beings is without ownership; one must go on, having left everything behind'—seeing this...pe... 'The world of beings is deficient, insatiate, a slave to craving'—seeing this...pe... 'The multitude of beings dwelling in the world is without a protector'—seeing this...pe... 'The multitude of beings dwelling in the world is without a haven'—seeing this...pe... 'The multitude of beings dwelling in the world is without refuge'—seeing this...pe... 'The multitude of beings dwelling in the world has become without refuge'—seeing this...pe...

"The world is agitated, unpacified"—for those who see thus…pe… "The multitude of world-dwellers is with a dart, pierced by many darts; there is no one else to extract the darts but me"—for those who see thus…pe… "The multitude of world-dwellers is obstructed by the darkness of ignorance, has become like an egg, cast into the cage of defilements; there is no one else to show the light but me"—for those who see thus…pe… "The multitude of world-dwellers has gone into ignorance, has become like an egg, is enveloped, has become a tangled skein, has become like a tangled spider's web, has become like muñja and babbaja grass; it does not pass beyond the state of loss, the bad destination, the place of ruin, saṃsāra"—for those who see thus…pe… "The multitude of world-dwellers is smeared with the poison of ignorance, has become a mire of defilements"—for those who see thus…pe… "The multitude of world-dwellers is entangled by the tangle of lust, hatred, and delusion; there is no one else to disentangle the tangle but me"—for those who see thus…pe…

"The multitude of world-dwellers is shackled by the yoke of craving"—for those who see thus…pe… "The multitude of world-dwellers is covered over by the net of craving"—for those who see thus…pe… "The multitude of world-dwellers is being carried away by the stream of craving"—for those who see thus…pe… "The multitude of world-dwellers is yoked by the fetter of craving"—for those who see thus…pe… "The multitude of world-dwellers is pervaded by the underlying tendency of craving"—for those who see thus…pe… "The multitude of world-dwellers is tormented by the torment of craving"—for those who see thus…pe… "The multitude of world-dwellers is consumed by the burning of craving"—for those who see thus…pe…

"The multitude of world-dwellers is shackled by the yoke of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is covered over by the net of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is being carried away by the stream of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is yoked by the fetter of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is pervaded by the underlying tendency of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is tormented by the torment of wrong views"—for those who see thus…pe… "The multitude of world-dwellers is consumed by the burning of wrong views"—for those who see thus…pe…

“The world of inhabitants is followed by birth”—seeing this…pe… “The world of inhabitants is pervaded by aging”—seeing this…pe… “The world of inhabitants is overwhelmed by sickness”—seeing this…pe… “The world of inhabitants is afflicted by death”—seeing this…pe… “The world of inhabitants is established in suffering”—seeing this…pe…

“The world of inhabitants is ensnared by craving”—seeing this…pe… “The world of inhabitants is surrounded by the rampart of aging”—seeing this…pe… “The world of inhabitants is surrounded by the snare of death”—seeing this…pe… “The world of inhabitants is bound by a great bond—by the bond of lust, the bond of hatred, the bond of delusion, the bond of conceit, the bond of wrong views, the bond of defilements, the bond of misconduct. For them, there is no one else who can release this bond, other than me”—seeing this…pe… “The world of inhabitants has entered upon a great impasse. For them, there is no one else who can show an opening, other than me”—seeing this…pe… “The world of inhabitants is entangled by great obstacles. For them, there is no one else who can cut through the obstacles, other than me”—seeing this…pe… “The world of inhabitants has fallen into a great precipice. For them, there is no one else who can lift them out of the precipice, other than me”—seeing this…pe… “The world of inhabitants has entered upon a great wilderness. For them, there is no one else who can carry them across the wilderness, other than me”—seeing this…pe… “The world of inhabitants has entered upon the great saṃsāra. For them, there is no one else who can free them from saṃsāra, other than me”—seeing this…pe… “The world of inhabitants revolves in a great difficult passage. For them, there is no one else who can lift them out of the difficult passage, other than me”—seeing this…pe… “The world of inhabitants is mired in a great mire. For them, there is no one else who can lift them out of the mire, other than me”—seeing this…pe…

The community of beings is afflicted—so it appears to those who see… The community of beings is ablaze—with the fire of lust, the fire of hatred, the fire of delusion; with birth, aging, and death; with sorrow, lamentation, pain, grief, and despair. There is no one else who can extinguish it, except me—so it appears to those who see… The community of beings is led away; being unprotected, it is always tormented; having received punishment, it is treated accordingly—so it appears to those who see… The community of beings is bound by the fetter of faults, brought to the execution ground. There is no one else who can release them from that bond, except me—so it appears to those who see… The community of beings is without refuge, having reached a state of extreme pitiableness. There is no one else who can protect them, except me—so it appears to those who see… The community of beings is overwhelmed by suffering, long oppressed—so it appears to those who see… The community of beings is greedy, ever thirsty—so it appears to those who see…

The community of beings is blind, without eyes—so it appears to those who see… The community of beings has its eyes destroyed, it is without a guide—so it appears to those who see… The community of beings has rushed onto a wrong path, has gone astray from the straight path; there is no one else who can lead it to the noble path, except me—so it appears to those who see… The community of beings has rushed into the great flood; there is no one else who can lift it from the flood, except me—so it appears to those who see…

118. The world of inhabitants is afflicted by two kinds of views—so it appears to those who see…pe… The world of inhabitants practices wrongly through three kinds of misconduct—so it appears to those who see…pe… The world of inhabitants is yoked by the four yokes…—so it appears to those who see…pe… The world of inhabitants is bound by the four knots—so it appears to those who see…pe… The world of inhabitants is grasped by the four kinds of clinging—so it appears to those who see…pe… The world of inhabitants is repeatedly consigned to the five destinations—so it appears to those who see…pe… The world of inhabitants is impassioned by the five cords of sensual pleasure—so it appears to those who see…pe… The world of inhabitants is overwhelmed by the five hindrances—so it appears to those who see…pe… The world of inhabitants quarrels over the six roots of dispute—so it appears to those who see…pe… The world of inhabitants is impassioned by the six bodies of craving—so it appears to those who see…pe… The world of inhabitants is afflicted by six kinds of views—so it appears to those who see…pe… The world of inhabitants is beset by the seven underlying tendencies—so it appears to those who see…pe… The world of inhabitants is fettered by the seven fetters—so it appears to those who see…pe… The world of inhabitants is puffed up by seven kinds of conceit—so it appears to those who see…pe… The world of inhabitants revolves with the eight worldly conditions—so it appears to those who see…pe… The world of inhabitants is led forth by the eight wrongnesses—so it appears to those who see…pe… The world of inhabitants is corrupted by the eight faults of a person—so it appears to those who see…pe… The world of inhabitants is afflicted by the nine grounds for resentment—so it appears to those who see…pe… The world of inhabitants is puffed up by the nine kinds of conceit—so it appears to those who see…pe… The world of inhabitants is impassioned by the nine craving-rooted phenomena—so it appears to those who see…pe… The world of inhabitants is defiled by the ten bases of defilement—so it appears to those who see…pe… The world of inhabitants is afflicted by the ten grounds for resentment—so it appears to those who see…pe… The world of inhabitants possesses the ten unwholesome courses of action—so it appears to those who see…pe… The world of inhabitants is fettered by the ten fetters—so it appears to those who see…pe… The world of inhabitants is led forth by the ten wrongnesses—so it appears to those who see…pe… The world of inhabitants possesses wrong view based on ten grounds—so it appears to those who see…pe… The world of inhabitants possesses a view that grasps at extremes based on ten grounds—so it appears to those who see…pe… The world of inhabitants is conceptually proliferated by the one hundred and eight proliferations of craving—so seeing, great compassion descends upon the Buddhas, the Blessed Ones, for beings. The world of inhabitants is afflicted by the sixty-two kinds of views—so seeing, great compassion descends upon the Buddhas, the Blessed Ones, for beings.

‘It is I who have crossed over, but the world has not crossed over. It is I who am freed, but the world is not freed. It is I who am tamed, but the world is not tamed. It is I who am pacified, but the world is not pacified. It is I who am consoled, but the world is not consoled. It is I who have attained Parinibbāna, but the world has not attained Parinibbāna. Indeed, having crossed over, I am able to lead others across; having been freed, I am able to free others; having been tamed, I am able to tame others; having been pacified, I am able to pacify others; having been consoled, I am able to console others; having attained Parinibbāna, I am able to lead others to Parinibbāna.’ Thus seeing, great compassion descends upon the Buddhas, the Blessed Ones, for beings. This is the Tathāgata’s knowledge of the attainment of great compassion.

The exposition of the knowledge of great compassion is the seventy-first.

72-73. Exposition of the Knowledge of Omniscience

119. What is the Tathāgata’s knowledge of omniscience? He knows all that is conditioned and unconditioned without remainder—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge.

120. He knows all the past—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge. He knows all the future—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge. He knows all the present—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge.

The eye and forms: thus he knows all that—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge. The ear and sounds … the nose and smells … the tongue and tastes … the body and tactile objects … the mind and mental phenomena: thus he knows all that—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge.

To whatever extent there is the state of impermanence, the state of suffering, and the state of non-self, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge. To whatever extent there is for form the state of impermanence, the state of suffering, and the state of non-self, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge. To whatever extent for feeling... for perception... for formations... for consciousness... for the eye... for aging-and-death there is the state of impermanence, the state of suffering, and the state of non-self, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge.

To whatever extent there is for direct knowledge the state of being directly known, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge. To whatever extent there is for full understanding the state of being fully understood... for abandoning the state of being abandoned... for development the state of being developed... for realization the state of being realized, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge.

To whatever extent there is for the aggregates the nature of an aggregate, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge. To whatever extent there is for the elements the nature of an element... for the sense bases the nature of a sense base... for conditioned things the nature of the conditioned... for the unconditioned the nature of the unconditioned, He knows all that; therefore, it is the knowledge of omniscience. Therein, there is no obstruction; therefore, it is the unobstructed knowledge.

Because He knows all that occurs within wholesome states, to whatever extent they exist, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge. Because He knows all that occurs within unwholesome states... and so on... indeterminate states... sense-sphere states... form-sphere states... formless-sphere states... supramundane states, to whatever extent they exist, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge.

Because He knows all that constitutes the characteristic of suffering of suffering, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge. Because He knows all that constitutes the characteristic of the origin of the origin... and so on... the characteristic of cessation of cessation... the characteristic of the path of the path, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge.

Because He knows all that is the characteristic of the analytical knowledge of meaning, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge. Because He knows all that is the characteristic of the analytical knowledge of the Dhamma... and so on... the characteristic of the analytical knowledge of language... the characteristic of the analytical knowledge of perspicuity, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge.

Because He knows all that is the knowledge of the superiority and inferiority of the faculties of beings, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge. Because He knows all that is the knowledge of the dispositions and underlying tendencies of beings... and so on... the knowledge of the twin miracle... the knowledge of the attainment of great compassion, to whatever extent it exists, it is the knowledge of omniscience. Therein there is no obstruction; thus, it is the unobstructed knowledge.

He knows all that is seen, heard, sensed, cognized, attained, sought, and repeatedly examined by the mind, by the world with its devas, its Māra, and its Brahmā, and by the population with its ascetics and brahmins, with its devas and humans; therefore, it is called the knowledge of omniscience. Therein there is no obstruction; therefore, it is called unobstructed knowledge.

121.

There is nothing here unseen by Him, and furthermore, nothing uncognized or unknowable.

He has directly known all that is knowable; therefore, the Tathāgata is called the All-Seeing One.

The All-Seeing One: in what sense is He the All-Seeing One? There are fourteen Buddha-knowledges. (1) Knowledge in suffering is a Buddha-knowledge. (2) Knowledge in the origin of suffering is a Buddha-knowledge. (3) Knowledge in the cessation of suffering is a Buddha-knowledge. (4) Knowledge in the path leading to the cessation of suffering is a Buddha-knowledge. (5) Knowledge in the analysis of meaning is a Buddha-knowledge. (6) Knowledge in the analysis of the Dhamma is a Buddha-knowledge. (7) Knowledge in the analysis of language is a Buddha-knowledge. (8) Knowledge in the analysis of perspicuity is a Buddha-knowledge. (9) Knowledge in the superiority and inferiority of faculties is a Buddha-knowledge. (10) Knowledge in the dispositions and underlying tendencies of beings is a Buddha-knowledge. (11) Knowledge in the twin miracle is a Buddha-knowledge. (12) Knowledge in the attainment of great compassion is a Buddha-knowledge. (13) The knowledge of omniscience is a Buddha-knowledge. (14) Unobstructed knowledge is a Buddha-knowledge. These are the fourteen Buddha-knowledges. Of these fourteen Buddha-knowledges, eight are shared with the disciples; six are unshared with the disciples.

Insofar as there is the characteristic of suffering, all of it is known; there is no characteristic of suffering that is unknown—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge. Insofar as there is the characteristic of suffering, all of it is known, all seen, all understood, all realized, all contacted by wisdom; there is no characteristic of suffering not contacted by wisdom—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge. Insofar as there is the characteristic of the origin… the characteristic of cessation… the characteristic of the path… the characteristic of the analytical knowledge of meaning… the characteristic of the analytical knowledge of the Dhamma… the characteristic of the analytical knowledge of language… the characteristic of the analytical knowledge of perspicuity, all of it is known, all seen, all understood, all realized, all contacted by wisdom; there is no characteristic of the analytical knowledge of perspicuity not contacted by wisdom—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge.

Insofar as there is the knowledge of the superiority and inferiority of the faculties of beings… the knowledge of the dispositions and underlying tendencies of beings… the knowledge of the twin miracle… the knowledge of the attainment of great compassion: all is known, all seen, all understood, all realized, all contacted by wisdom; there is no knowledge of the attainment of great compassion not contacted by wisdom—this is the knowledge of omniscience. Therein there is no obstruction—this is unobstructed knowledge.

To the extent that there is anything seen, heard, sensed, cognized, attained, sought, and repeatedly investigated by the mind, by the world with its devas, its Māra, and its Brahmā, and by the populace with its ascetics and brahmins, with its devas and humans—all of it is known, all is seen, all is understood, all is realized, all is contacted by wisdom. There is nothing whatsoever that is not contacted by wisdom; therefore, it is called the knowledge of omniscience. Therein there is no obstruction; therefore, it is called unobstructed knowledge.

For that Tathāgata, there is nothing whatsoever here unseen. Furthermore, there was nothing uncognized, and there will be nothing unknowable. He has directly known all that is knowable; therefore, the Tathāgata is called the All-Seeing Eye.

The Exposition of the Knowledge of Omniscience is the seventy-third.

The Discourse on Knowledge is concluded.