PS 2.6 — Giảng về sự Phân Tích

Bhikkhus, these two extremes should not be cultivated by one who has gone forth. What are the two? That which is this devotion to indulgence in sensual pleasures—low, of villagers, of ordinary people, ignoble, unbeneficial; and that which is this devotion to self-mortification—painful, ignoble, unbeneficial. Bhikkhus, without approaching these two extremes, the Middle Way has been fully realized by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to full awakening, and to Nibbāna.

And what, Bhikkhus, is that Middle Way fully realized by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to full awakening, and to Nibbāna? It is this very Noble Eightfold Path, that is: Right View... Right Concentration. This, Bhikkhus, is that Middle Way fully realized by the Tathāgata, which produces vision, produces knowledge, and leads to peace, to direct knowledge, to full awakening, and to Nibbāna.

Now this, Bhikkhus, is the Noble Truth of Suffering. Birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unloved is suffering, separation from the loved is suffering; not to get what one wants is suffering. In short, the five aggregates of clinging are suffering. Now this, Bhikkhus, is the Noble Truth of the Origin of Suffering: it is this craving which produces re-becoming, is accompanied by delight and lust, and delights now here, now there; that is, craving for sensual pleasures, craving for becoming, and craving for non-becoming. Now this, Bhikkhus, is the Noble Truth of the Cessation of Suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, and non-reliance on it. Now this, Bhikkhus, is the Noble Truth of the Practice Leading to the Cessation of Suffering: it is this very Noble Eightfold Path; that is: Right View... Right Concentration.

‘This is the Noble Truth of Suffering’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. ‘This Noble Truth of Suffering is to be fully understood’—thus, O monks… ‘This Noble Truth of Suffering has been fully understood’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

‘This is the Noble Truth of the Origin of Suffering’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. ‘This Noble Truth of the Origin of Suffering is to be abandoned’—thus, O monks… ‘This Noble Truth of the Origin of Suffering has been abandoned’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

‘This is the Noble Truth of the Cessation of Suffering’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. ‘This Noble Truth of the Cessation of Suffering is to be realized’—thus, O monks… ‘This Noble Truth of the Cessation of Suffering has been realized’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

‘This is the Noble Truth of the Path Leading to the Cessation of Suffering’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. ‘This Noble Truth of the Path Leading to the Cessation of Suffering is to be developed’—thus, O monks… ‘This Noble Truth of the Path Leading to the Cessation of Suffering has been developed’—thus, O monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

Bhikkhus, as long as my knowledge and vision of these Four Noble Truths, as they truly are, in their three rounds and twelve aspects, was not thoroughly purified, I did not claim to have fully awakened to unexcelled, perfect enlightenment in this world with its devas, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, its devas and humans. But when my knowledge and vision of these Four Noble Truths, as they truly are, in their three rounds and twelve aspects, was thoroughly purified, then I claimed to have fully awakened to unexcelled, perfect enlightenment in this world with its devas, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, its devas and humans. And the knowledge and vision arose in me: 'Unshakeable is my liberation; this is the final birth; now there is no further becoming.'

The Blessed One said this. Delighted, the bhikkhus of the group of five rejoiced in the Blessed One's words.

And while this exposition was being spoken, the dust-free, stainless Dhamma-eye arose for the Venerable Koṇḍañña: 'Whatever is subject to arising is all subject to cessation.'

When the Wheel of Dhamma had been set in motion by the Blessed One, the earth-dwelling deities proclaimed: 'At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, which cannot be turned back by any ascetic or brahmin, deva or Māra, Brahmā or anyone in the world.' Hearing the proclamation of the earth-dwelling deities, the deities of the Four Great Kings proclaimed… Hearing the proclamation of the deities of the Four Great Kings, the Tāvatiṃsa deities proclaimed… the Yāma deities proclaimed… the Tusita deities proclaimed… the Nimmānaratī deities proclaimed… the Paranimmitavasavattī deities proclaimed… the deities of the Brahmā realm proclaimed: 'At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, which cannot be turned back by any ascetic or brahmin, deva or Māra, Brahmā or anyone in the world.'

Thus, at that moment, at that instant, at that very minute, the sound traveled up as far as the Brahmā world. And this ten-thousandfold world system shook, quaked, and trembled, and an immeasurable and magnificent radiance appeared in the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspired utterance: “Koṇḍañña has indeed understood! Koṇḍañña has indeed understood!” Thus, the Venerable Koṇḍañña acquired the name Aññāsi Koṇḍañña.

‘This is the noble truth of suffering’—concerning teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

The eye arose—in what sense? Knowledge arose—in what sense? Wisdom arose—in what sense? Clear knowledge arose—in what sense? Light arose—in what sense? The eye arose—in the sense of seeing. Knowledge arose—in the sense of knowing. Wisdom arose—in the sense of knowing discriminately. Clear knowledge arose—in the sense of penetrating. Light arose—in the sense of illumination.

The eye is a cause, knowledge is a cause, wisdom is a cause, clear knowledge is a cause, light is a cause. These five causes are both the object and the domain of the analytical knowledge of causes. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge concerning causes is the analytical knowledge of causes.'

The nature of seeing is an effect, the nature of knowing is an effect, the nature of knowing discriminately is an effect, the nature of penetrating is an effect, the nature of illumination is an effect. These five effects are both the object and the domain of the analytical knowledge of effects. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge concerning effects is the analytical knowledge of effects.'

To demonstrate the five causes, there are linguistic expressions. To demonstrate the five effects, there are linguistic expressions. These ten expressions are both the object and the domain of the analytical knowledge of expression. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge concerning expressions is the analytical knowledge of expression.'

Knowledges concerning the five causes, knowledges concerning the five effects, and knowledges concerning the ten expressions. These twenty knowledges are both the object and the domain of the analytical knowledge of ready wit. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge concerning ready wit is the analytical knowledge of ready wit.'

'This Noble Truth of Suffering is to be fully understood'... 'It has been fully understood.' Thus, to me, regarding dhammas unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

'The eye arose'—in what sense? 'Knowledge arose'—in what sense? 'Wisdom arose'—in what sense? 'True knowledge arose'—in what sense? 'Light arose'—in what sense? 'The eye arose'—in the sense of seeing. 'Knowledge arose'—in the sense of knowing. 'Wisdom arose'—in the sense of discerning. 'True knowledge arose'—in the sense of penetration. 'Light arose'—in the sense of illumination.

The eye is a dhamma, knowledge is a dhamma, wisdom is a dhamma, true knowledge is a dhamma, light is a dhamma. These five dhammas are both the objects and the domains of the analytical knowledge of the Dhamma. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge in dhammas is the analytical knowledge of the Dhamma.'

The meaning of seeing is a meaning, the meaning of knowing is a meaning, the meaning of discerning is a meaning, the meaning of penetration is a meaning, the meaning of illumination is a meaning. These five meanings are both the objects and the domains of the analytical knowledge of meaning. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge in meanings is the analytical knowledge of meaning.'

There are expressions, language, and speech to demonstrate the five dhammas; there are expressions, language, and speech to demonstrate the five meanings. These ten linguistic expressions are both the objects and the domains of the analytical knowledge of language. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: 'Knowledge in language is the analytical knowledge of language.'

Knowledges in the five phenomena, knowledges in the five meanings, knowledges in the ten expressions—these twenty knowledges are both the objects and the ranges of the analytical knowledge of ready wit. Whatever are its objects, those are its ranges. Whatever are its ranges, those are its objects. Therefore, it is said: 'Knowledge in ready wit is the analytical knowledge of ready wit.'

In the Noble Truth of Suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, and sixty knowledges.

‘This is the Noble Truth of the Origin of Suffering’—in regard to things unheard before, the eye arose… the light arose. ‘This very Noble Truth of the Origin of Suffering is to be abandoned’… it has been abandoned—in regard to things unheard before, the eye arose… the light arose…

In the Noble Truth of the Origin of Suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, and sixty knowledges.

‘This is the Noble Truth of the Cessation of Suffering’—in regard to things unheard before, the eye arose… the light arose. ‘This Noble Truth of the Cessation of Suffering is to be directly experienced’… it has been directly experienced—in regard to things unheard before, the eye arose… the light arose…

In the Noble Truth of the Cessation of Suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, and sixty knowledges.

‘This is the Noble Truth of the Path Leading to the Cessation of Suffering’—in regard to things unheard before, the eye arose… the light arose. ‘This Noble Truth of the Path Leading to the Cessation of Suffering is to be developed’… it has been developed—in regard to things unheard before, the eye arose… the light arose…

In the Noble Truth of the Path Leading to the Cessation of Suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, and sixty knowledges.

In the four Noble Truths, there are sixty dhammas, sixty meanings, one hundred and twenty expressions, and two hundred and forty knowledges.

2. The Section on the Establishments of Mindfulness

31. Bhikkhus, ‘This is the contemplation of the body in the body’—thus to me, concerning dhammas unheard before, the eye arose... light arose. ‘And that very contemplation of the body in the body is to be developed’—thus to me, Bhikkhus... ‘It has been developed’—thus to me, Bhikkhus, concerning dhammas unheard before, the eye arose... light arose.

‘This is the contemplation of feelings in feelings’... ‘This is the contemplation of the mind in the mind’... ‘This is the contemplation of dhammas in dhammas’—thus to me, Bhikkhus, concerning dhammas unheard before, the eye arose... light arose. ‘And that very contemplation of dhammas in dhammas is to be developed’... ‘It has been developed’—thus to me, Bhikkhus, concerning dhammas unheard before, the eye arose... light arose.

[Ka] ‘This is the contemplation of the body in the body’—thus, concerning dhammas unheard before, the eye arose... light arose... ‘And that very contemplation of the body in the body is to be developed’... ‘It has been developed’—thus, concerning dhammas unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, and light arose.

‘The eye arose’—in what sense? ‘Knowledge arose’—in what sense? ‘Wisdom arose’—in what sense? ‘True knowledge arose’—in what sense? ‘Light arose’—in what sense? ‘The eye arose’—in the sense of seeing. ‘Knowledge arose’—in the sense of knowing. ‘Wisdom arose’—in the sense of discerning. ‘True knowledge arose’—in the sense of penetration. ‘Light arose’—in the sense of radiance.

The eye of wisdom is the Dhamma, knowledge is the Dhamma, wisdom is the Dhamma, direct knowledge is the Dhamma, light is the Dhamma. These five Dhammas are both the objects and the domains of the analytical knowledge of the Dhamma. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: ‘Knowledge in the Dhammas is the analytical knowledge of the Dhamma.’

The nature of seeing is the meaning, the nature of knowing is the meaning, the nature of understanding is the meaning, the nature of penetrating is the meaning, the nature of illuminating is the meaning. These five meanings are both the objects and the domains of the analytical knowledge of meaning. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: ‘Knowledge in meanings is the analytical knowledge of meaning.’

To show the five causes (dhammas), there are expressions; to show the five results (atthas), there are expressions. These ten expressions are both the objects and the domains of the analytical knowledge of language. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: ‘Knowledge in expressions is the analytical knowledge of language.’

The knowledges in the five causes (dhammas), the knowledges in the five results (atthas), and the knowledges in the ten expressions—these twenty knowledges are both the objects and the domains of the analytical knowledge of ready wit. Whatever are its objects, those are its domains. Whatever are its domains, those are its objects. Therefore, it is said: ‘Knowledge in these instances of ready wit is the analytical knowledge of ready wit.’

In the establishment of mindfulness of contemplation of the body in the body, there are fifteen causes (dhammas), fifteen results (atthas), thirty expressions, and sixty knowledges.

[Kha-gha] ‘This is the contemplation of feelings in feelings… This is the contemplation of the mind in the mind… This is the contemplation of phenomena in phenomena.’ Thus, in regard to these teachings unheard before, the eye of wisdom arose, knowledge arose, wisdom arose, direct knowledge arose, light arose… ‘And this contemplation of phenomena in phenomena is to be developed.’… ‘It has been developed.’ Thus, in regard to these teachings unheard before, the eye of wisdom arose, knowledge arose, wisdom arose, direct knowledge arose, light arose…

In the contemplation of phenomena as phenomena within the establishment of mindfulness, there are fifteen phenomena, fifteen meanings, thirty expressions, and sixty knowledges.

In the four establishments of mindfulness, there are sixty phenomena, sixty meanings, one hundred and twenty expressions, and two hundred and forty knowledges.

3. The Section on the Bases of Spiritual Power

32. “‘This is the basis of spiritual power endowed with concentration of desire and volitional formations of striving’—in me, bhikkhus, with regard to doctrines unheard before, the eye arose… light arose. ‘And this basis of spiritual power endowed with concentration of desire and volitional formations of striving is to be developed’—in me, bhikkhus… ‘It has been developed’—in me, bhikkhus, with regard to doctrines unheard before, the eye arose… light arose.”

“‘This is the basis of spiritual power endowed with concentration of energy… this is the basis of spiritual power endowed with concentration of mind… this is the basis of spiritual power endowed with concentration of investigation and volitional formations of striving’—in me, bhikkhus, with regard to doctrines unheard before, the eye arose… light arose. ‘And this basis of spiritual power endowed with concentration of investigation and volitional formations of striving is to be developed’—in me, bhikkhus, with regard to doctrines unheard before, the eye arose… light arose.”

[Ka] “‘This is the basis of spiritual power endowed with concentration of desire and volitional formations of striving’—in regard to doctrines unheard before, the eye arose… light arose… ‘And this basis of spiritual power endowed with concentration of desire and volitional formations of striving is to be developed’… ‘It has been developed’—in regard to doctrines unheard before, the eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose.”

“The eye arose”—in what sense? “Knowledge arose”—in what sense? “Wisdom arose”—in what sense? “True knowledge arose”—in what sense? “Light arose”—in what sense? “The eye arose”—in the sense of seeing. “Knowledge arose”—in the sense of knowing. “Wisdom arose”—in the sense of understanding. “True knowledge arose”—in the sense of penetration. “Light arose”—in the sense of illumination.

The eye is a phenomenon, knowledge is a phenomenon, wisdom is a phenomenon, true knowledge is a phenomenon, light is a phenomenon. These five phenomena are both the objects and the range for the analytical knowledge of phenomena. Whatever are its objects, they are its range. Whatever is its range, they are its objects. Therefore, it is said: ‘Knowledge in phenomena is the analytical knowledge of phenomena.’

The meaning of seeing, the meaning of knowing, the meaning of understanding, the meaning of penetrating, the meaning of illuminating—these five meanings are both the objects and the range of the analytical knowledge of meaning. Whatever are its objects, they are its range. Whatever is its range, they are its objects. Therefore, it is said: ‘Knowledge in meanings is the analytical knowledge of meaning.’

There are linguistic expressions to show the five phenomena, and linguistic expressions to show the five meanings. These ten expressions are both the objects and the range of the analytical knowledge of language. Whatever are its objects, they are its range. Whatever is its range, they are its objects. Therefore, it is said: ‘Knowledge in language is the analytical knowledge of language.’

Knowledges in the five phenomena, knowledges in the five meanings, knowledges in the ten expressions—these twenty knowledges are both the objects and the range of the analytical knowledge of ready wit. Whatever are its objects, they are its range; whatever is its range, they are its objects. Therefore it is said, ‘Knowledge in ready wit is the analytical knowledge of ready wit.’

In the basis of spiritual power endowed with concentration of desire and volitional formations of striving, there are fifteen causes, fifteen results, thirty expressions, and sixty knowledges.

“This is the basis of spiritual power endowed with concentration of energy… This is the basis of spiritual power endowed with concentration of mind… This is the basis of spiritual power endowed with concentration of investigation and volitional formations of striving”—thus, in regard to doctrines unheard before, the eye arose… light arose… “And this basis of spiritual power endowed with concentration of investigation and volitional formations of striving is to be developed”… “It has been developed”—thus, in regard to doctrines unheard before, the eye arose… light arose…

In the basis of spiritual power endowed with concentration of investigation and volitional formations of striving, there are fifteen causes, fifteen results, thirty expressions, and sixty knowledges.

In the four bases of spiritual power, there are sixty causes, sixty results, one hundred and twenty expressions, and two hundred and forty knowledges.

4. The Chapter on the Seven Bodhisattas

33. ‘Origination, origination’—thus, bhikkhus, for the Bodhisatta Vipassī, concerning doctrines unheard before, vision arose… light arose. ‘Cessation, cessation’—thus, bhikkhus, for the Bodhisatta Vipassī, concerning doctrines unheard before, vision arose… light arose. In the Bodhisatta Vipassī’s exposition, there are ten causes, ten results, twenty expressions, and forty knowledges.

‘Origination, origination’—thus, bhikkhus, for the Bodhisatta Sikhī, for the Bodhisatta Vessabhū, for the Bodhisatta Kakusandha, for the Bodhisatta Koṇāgamana, and for the Bodhisatta Kassapa, concerning doctrines unheard before, vision arose... light arose. ‘Cessation, cessation’—thus, bhikkhus, for the Bodhisatta Kassapa, concerning doctrines unheard before, vision arose... light arose. In the exposition of the Bodhisatta Kassapa, there are ten principles, ten meanings, twenty expressions, and forty knowledges.

‘Origination, origination’—thus, bhikkhus, for the Bodhisatta Gotama, concerning doctrines unheard before, vision arose... light arose. ‘Cessation, cessation’—thus, bhikkhus, for the Bodhisatta Gotama, concerning doctrines unheard before, vision arose... light arose. In the exposition of the Bodhisatta Gotama, there are ten principles, ten meanings, twenty expressions, and forty knowledges.

In the seven expositions of the seven Bodhisattas, there are seventy principles, seventy meanings, one hundred and forty expressions, and two hundred and eighty knowledges.

5. The Chapter on Direct Knowledges, etc.

34. ‘To the extent that the meaning of direct knowledge is known, seen, understood, realized, and contacted by wisdom. A meaning of direct knowledge not contacted by wisdom does not exist’—thus, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. In the meaning of direct knowledge, there are twenty-five principles, twenty-five meanings, fifty expressions, and one hundred knowledges.

‘To whatever extent the meaning of full understanding…pe… to whatever extent the meaning of abandoning…pe… to whatever extent the meaning of development…pe… to whatever extent the meaning of realization is known, seen, understood, realized, and penetrated by wisdom. There is no meaning of realization that is not penetrated by wisdom.’ Thus, vision arose, knowledge arose, wisdom arose, true knowledge arose, and light arose. In the meaning of realization of realization, there are twenty-five qualities, twenty-five meanings, fifty expressions, and one hundred kinds of knowledge.

In the meaning of direct knowledge of direct knowledge; in the meaning of full understanding of full understanding; in the meaning of abandoning of abandoning; in the meaning of development of development; and in the meaning of realization of realization, there are one hundred and twenty-five qualities, one hundred and twenty-five meanings, two hundred and fifty expressions, and five hundred kinds of knowledge.

6. The Chapter on the Aggregates, etc.

35. ‘To whatever extent the meaning of the aggregates is known, seen, understood, realized, and penetrated by wisdom. There is no meaning of the aggregates that is not penetrated by wisdom.’ Thus, vision arose, knowledge arose, wisdom arose, true knowledge arose, and light arose. In the meaning of the aggregates of the aggregates, there are twenty-five qualities, twenty-five meanings, fifty expressions, and one hundred kinds of knowledge.

‘To whatever extent the meaning of the elements…pe… to whatever extent the meaning of the sense bases…pe… to whatever extent the meaning of the conditioned…pe… to whatever extent the meaning of the unconditioned is known, seen, understood, realized, and penetrated by wisdom. There is no meaning of the unconditioned that is not penetrated by wisdom.’ Thus, vision arose…pe… light arose. In the meaning of the unconditioned of the unconditioned, there are twenty-five qualities, twenty-five meanings, fifty expressions, and one hundred kinds of knowledge.

Regarding the aggregates, in the meaning of aggregates; regarding the elements, in the meaning of elements; regarding the sense bases, in the meaning of sense bases; regarding the conditioned, in the meaning of the conditioned; regarding the unconditioned, in the meaning of the unconditioned—there are one hundred and twenty-five states, one hundred and twenty-five meanings, two hundred and fifty expressions, and five hundred kinds of knowledge.

7. The Section on Truth

36. ‘Insofar as the meaning of suffering as suffering is known, seen, understood, realized, and contacted by wisdom; there is no meaning of suffering as suffering that is not contacted by wisdom’—thus, the eye arose, knowledge arose, wisdom arose, clear knowledge arose, light arose. In the meaning of suffering as suffering, there are twenty-five causal states, twenty-five resultant states, fifty expressions, and one hundred kinds of knowledge.

‘Insofar as the meaning of origination as origination… and so on… insofar as the meaning of cessation as cessation… and so on… insofar as the meaning of the path as the path is known, seen, understood, realized, and contacted by wisdom; there is no meaning of the path as the path that is not contacted by wisdom’—thus, the eye arose… and so on… light arose. In the meaning of the path as the path, there are twenty-five causal states, twenty-five resultant states, fifty expressions, and one hundred kinds of knowledge.

In the four Noble Truths, there are one hundred causal states, one hundred resultant states, two hundred expressions, and four hundred kinds of knowledge.

8. The Section on Analytical Knowledges

37. ‘Insofar as the meaning of the analytical knowledge of meaning as the analytical knowledge of meaning is known, seen, understood, realized, and contacted by wisdom; there is no meaning of the analytical knowledge of meaning as the analytical knowledge of meaning that is not contacted by wisdom’—thus, the eye arose… and so on… light arose. In the meaning of the analytical knowledge of meaning as the analytical knowledge of meaning, there are twenty-five phenomena, twenty-five meanings, fifty expressions, and one hundred kinds of knowledge.

'To whatever extent the meaning of the analytical knowledge of Dhamma... (etc.) ...to whatever extent the meaning of the analytical knowledge of language... (etc.) ...to whatever extent the meaning of the analytical knowledge of ready wit is known, seen, understood, realized, and contacted by wisdom; there is no meaning of the analytical knowledge of ready wit that is not contacted by wisdom'—the eye [of wisdom] arose... (etc.) ...light arose. In the meaning of the analytical knowledge of ready wit, there are twenty-five phenomena, twenty-five meanings, fifty expressions, and one hundred knowledges.

In the four analytical knowledges, there are one hundred phenomena, one hundred meanings, two hundred expressions, and four hundred knowledges.

9. The Section on the Six Buddha Qualities

38. 'To whatever extent the knowledge of the disposition of the faculties of other beings is known, seen, understood, realized, and contacted by wisdom; there is no knowledge of the disposition of the faculties of other beings that is not contacted by wisdom'—the eye [of wisdom] arose... (etc.) ...light arose. In the knowledge of the disposition of the faculties of other beings, there are twenty-five phenomena, twenty-five meanings, fifty expressions, and one hundred knowledges.

'To whatever extent the knowledge of the dispositions and underlying tendencies of beings... (etc.) ...to whatever extent the knowledge of the twin miracle... (etc.) ...to whatever extent the knowledge of the attainment of great compassion... (etc.) ...to whatever extent the knowledge of omniscience... (etc.) ...to whatever extent the unobstructed knowledge is known, seen, understood, realized, and contacted by wisdom; there is no unobstructed knowledge that is not contacted by wisdom'—the eye [of wisdom] arose, knowledge arose, wisdom arose, true knowledge arose, light arose. In the unobstructed knowledge, there are twenty-five phenomena, twenty-five meanings, fifty expressions, and one hundred knowledges.

In the six Buddha qualities, there are one hundred and fifty phenomena, one hundred and fifty meanings, three hundred expressions, and six hundred knowledges.

In the section on the analytical knowledges, there are eight hundred and fifty phenomena, eight hundred and fifty meanings, one thousand seven hundred expressions, and three thousand four hundred knowledges.

The Discourse on Analytical Knowledges is concluded.

7. The Discourse on the Wheel of Dhamma

1. The Section on Truth