PS 3.1 — Giảng về Tuệ

1. When the contemplation of impermanence is developed and cultivated, what wisdom does it fulfill? When the contemplation of suffering is developed and cultivated, what wisdom does it fulfill? When the contemplation of non-self is developed and cultivated, what wisdom does it fulfill? … When the contemplation of relinquishment is developed and cultivated, what wisdom does it fulfill?

The contemplation of impermanence, when developed and cultivated, fulfills swift wisdom. The contemplation of suffering, when developed and cultivated, fulfills penetrating wisdom. The contemplation of non-self, when developed and cultivated, fulfills great wisdom. The contemplation of disenchantment, when developed and cultivated, fulfills keen wisdom. The contemplation of fading away, when developed and cultivated, fulfills expansive wisdom. The contemplation of cessation, when developed and cultivated, fulfills profound wisdom. The contemplation of relinquishment, when developed and cultivated, fulfills matchless wisdom. These seven wisdoms, when developed and cultivated, fulfill erudition. These eight wisdoms, when developed and cultivated, fulfill broad wisdom. These nine wisdoms, when developed and cultivated, fulfill joyous wisdom.

Joyous wisdom is the analytical insight of ready wit. Through the discernment of meaning, the analytical insight of meaning is attained, realized, and touched by wisdom. Through the discernment of the Dhamma, the analytical insight of the Dhamma is attained, realized, and touched by wisdom. Through the discernment of language, the analytical insight of language is attained, realized, and touched by wisdom. Through the discernment of ready wit, the analytical insight of ready wit is attained, realized, and touched by wisdom. For that person, these four analytical insights are attained, realized, and touched by wisdom.

The contemplation of impermanence in form, when developed and cultivated, fulfills what wisdom? ... The contemplation of relinquishment in form, when developed and cultivated, fulfills what wisdom? The contemplation of impermanence in form, when developed and cultivated, fulfills swift wisdom ... the contemplation of relinquishment in form, when developed and cultivated, fulfills matchless wisdom. These seven wisdoms, when developed and cultivated, fulfill erudition. These eight wisdoms, when developed and cultivated, fulfill broad wisdom. These nine wisdoms, when developed and cultivated, fulfill joyous wisdom.

Joyous wisdom is the analytical insight of ready wit. Through the determination of meaning, the analytical insight of meaning is attained, realized, and touched by wisdom. Through the determination of phenomena, the analytical insight of phenomena is attained, realized, and touched by wisdom. Through the determination of language, the analytical insight of language is attained, realized, and touched by wisdom. Through the determination of ready wit, the analytical insight of ready wit is attained, realized, and touched by wisdom. For him, these four analytical insights are attained, realized, and touched by wisdom.

In feeling... in perception... in formations... in consciousness... in the eye... in aging and death, the contemplation of impermanence, when developed and cultivated, fulfills what wisdom? ... In aging and death, the contemplation of relinquishment, when developed and cultivated, fulfills what wisdom? The contemplation of impermanence in aging and death, when developed and cultivated, fulfills swift wisdom... the contemplation of relinquishment in aging and death, when developed and cultivated, fulfills matchless wisdom. These seven wisdoms, when developed and cultivated, fulfill erudition. These eight wisdoms, when developed and cultivated, fulfill broad wisdom. These nine wisdoms, when developed and cultivated, fulfill joyous wisdom.

Joyous wisdom is the analytical insight of ready wit. Of that, through the discernment of meaning, the analytical insight of meaning is attained, realized, and touched by wisdom. Through the discernment of phenomena, the analytical insight of phenomena is attained, realized, and touched by wisdom. Through the discernment of language, the analytical insight of language is attained, realized, and touched by wisdom. Through the discernment of ready wit, the analytical insight of ready wit is attained, realized, and touched by wisdom. For that person, these four analytical insights are attained, realized, and touched by wisdom.

2. When the contemplation of impermanence in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of impermanence in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of suffering in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of suffering in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of non-self in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of non-self in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of disenchantment in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of disenchantment in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of dispassion in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of dispassion in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of cessation in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of cessation in past, future, and present form is developed and cultivated, what wisdom does it fulfill? When the contemplation of relinquishment in form is developed and cultivated, what wisdom does it fulfill? When the contemplation of relinquishment in past, future, and present form is developed and cultivated, what wisdom does it fulfill?

The contemplation of impermanence in form, when developed and cultivated, fulfills swift wisdom. The contemplation of impermanence in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of suffering in form, when developed and cultivated, fulfills penetrating wisdom. The contemplation of suffering in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of non-self in form, when developed and cultivated, fulfills great wisdom. The contemplation of non-self in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of disenchantment in form, when developed and cultivated, fulfills keen wisdom. The contemplation of disenchantment in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of dispassion in form, when developed and cultivated, fulfills expansive wisdom. The contemplation of dispassion in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of cessation in form, when developed and cultivated, fulfills profound wisdom. The contemplation of cessation in past, future, and present form, when developed and cultivated, fulfills swift wisdom. The contemplation of relinquishment in form, when developed and cultivated, fulfills matchless wisdom. The contemplation of relinquishment in past, future, and present form, when developed and cultivated, fulfills swift wisdom. These seven wisdoms, when developed and cultivated, fulfill erudition. These eight wisdoms, when developed and cultivated, fulfill broad wisdom. These nine wisdoms, when developed and cultivated, fulfill joyous wisdom.

Joyful wisdom is the analytical knowledge of ready wit. Through the analysis of meaning, the analytical knowledge of meaning is attained, realized, and touched by wisdom. Through the analysis of the Dhamma, the analytical knowledge of the Dhamma is attained, realized, and touched by wisdom. Through the analysis of etymology, the analytical knowledge of etymology is attained, realized, and touched by wisdom. Through the analysis of ready wit, the analytical knowledge of ready wit is attained, realized, and touched by wisdom. For him, these four analytical knowledges are attained, realized, and touched by wisdom.

In feeling... and so on... in perception... in formations... in consciousness... in the eye... and so on... When the contemplation of impermanence in aging and death is developed and cultivated, what wisdom does it fulfill? When the contemplation of impermanence in past, future, and present aging and death is developed and cultivated, what wisdom does it fulfill? ...and so on... When the contemplation of relinquishment in aging and death is developed and cultivated, what wisdom does it fulfill? When the contemplation of relinquishment in past, future, and present aging and death is developed and cultivated, what wisdom does it fulfill? When the contemplation of impermanence in aging and death is developed and cultivated, it fulfills swift wisdom. When the contemplation of impermanence in past, future, and present aging and death is developed and cultivated, it fulfills swift wisdom... and so on... For him, these four analytical knowledges are attained, realized, and touched by wisdom.

3. Monks, these four things, when developed and cultivated, lead to the realization of the fruit of stream-entry. What four? Association with good people, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma. These four things, monks, when developed and cultivated, lead to the realization of the fruit of stream-entry.

O monks, these four things, when developed and cultivated, conduce to the realization of the fruit of once-returning... conduce to the realization of the fruit of non-returning... conduce to the realization of the fruit of arahantship. What are the four? Association with good persons, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma. Indeed, O monks, these four things, when developed and cultivated, conduce to the realization of the path and fruit of arahantship.

O monks, these four things, when developed and cultivated, conduce to the acquisition of wisdom... conduce to the growth of wisdom, to the expansion of wisdom, to great wisdom, to broad wisdom, to extensive wisdom, to profound wisdom, to unequalled wisdom, to vast wisdom, to an abundance of wisdom, to swiftness of wisdom, to quickness of wisdom, to joyful wisdom, to speedy wisdom, to sharp wisdom, to penetrating wisdom. What are the four? Association with good persons, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma. Indeed, O monks, these four things, when developed and cultivated, conduce to the acquisition of wisdom, to the growth of wisdom... to penetrating wisdom.

1. Exposition of the Sixteen Wisdoms

4. Regarding the words, 'conduce to the acquisition of wisdom,' what is the acquisition of wisdom? It is the gain, obtaining, attainment, full attainment, contact, realization, and accomplishment of the four path-knowledges, the four fruition-knowledges, the four analytical knowledges, the six supernormal knowledges, the seventy-three knowledges, and the seventy-seven knowledges. 'Conduce to the acquisition of wisdom'—this is the acquisition of wisdom.

"They lead to the growth of wisdom"—what is the growth of wisdom? The wisdom of the seven trainees and the virtuous worldling grows. The wisdom of the Arahant grows. It is the increasing of what has been increased. In the phrase 'they lead to the growth of wisdom'—this is the growth of wisdom.

"They lead to the abundance of wisdom"—what is the abundance of wisdom? The wisdom of the seven trainees and the virtuous worldling reaches abundance. The wisdom of the Arahant has reached abundance. "They lead to the abundance of wisdom"—this is the abundance of wisdom.

Regarding the statement, 'they conduce to the state of great wisdom,' what is great wisdom? It comprehends great meanings—this is great wisdom. It comprehends great principles—this is great wisdom. It comprehends great etymologies—this is great wisdom. It comprehends great ready wits—this is great wisdom. It comprehends the great aggregates of virtue—this is great wisdom. It comprehends the great aggregates of concentration—this is great wisdom. It comprehends the great aggregates of wisdom—this is great wisdom. It comprehends the great aggregates of liberation—this is great wisdom. It comprehends the great aggregates of the knowledge and vision of liberation—this is great wisdom. It comprehends great possibilities and impossibilities—this is great wisdom. It comprehends great dwelling attainments—this is great wisdom. It comprehends the great noble truths—this is great wisdom. It comprehends the great foundations of mindfulness—this is great wisdom. It comprehends the great right exertions—this is great wisdom. It comprehends the great bases of spiritual power—this is great wisdom. It comprehends the great faculties—this is great wisdom. It comprehends the great powers—this is great wisdom. It comprehends the great enlightenment factors—this is great wisdom. It comprehends the great noble path—this is great wisdom. It comprehends the great fruits of recluseship—this is great wisdom. It comprehends the great direct knowledges—this is great wisdom. It comprehends the great ultimate reality, Nibbāna—this is great wisdom. Regarding 'they conduce to the state of great wisdom'—this is great wisdom.

Regarding the statement, 'They conduce to the state of broad wisdom,' what is broad wisdom? Knowledge that occurs with regard to the various aggregates—this is broad wisdom. Knowledge that occurs with regard to the various elements—this is broad wisdom. Knowledge that occurs with regard to the various sense bases—this is broad wisdom. Knowledge that occurs with regard to the various dependent originations—this is broad wisdom. Knowledge that occurs with regard to the various emptinesses of non-apprehension—this is broad wisdom. Knowledge that occurs with regard to the various meanings—this is broad wisdom. Knowledge that occurs with regard to the various dhammas—this is broad wisdom. Knowledge that occurs with regard to the various expressions—this is broad wisdom. Knowledge that occurs with regard to the various instances of ready-wittedness—this is broad wisdom. Knowledge that occurs with regard to the various aggregates of virtue—this is broad wisdom. Knowledge that occurs with regard to the various aggregates of concentration—this is broad wisdom. Knowledge that occurs with regard to the various aggregates of wisdom—this is broad wisdom. Knowledge that occurs with regard to the various aggregates of liberation—this is broad wisdom. Knowledge that occurs with regard to the various aggregates of knowledge and vision of liberation—this is broad wisdom. Knowledge that occurs with regard to the various possibilities and impossibilities—this is broad wisdom. Knowledge that occurs with regard to the various abidings and meditative attainments—this is broad wisdom. Knowledge that occurs with regard to the various Noble Truths—this is broad wisdom. Knowledge that occurs with regard to the various foundations of mindfulness—this is broad wisdom. Knowledge that occurs with regard to the various right exertions—this is broad wisdom. Knowledge that occurs with regard to the various bases of spiritual power—this is broad wisdom. Knowledge that occurs with regard to the various faculties—this is broad wisdom. Knowledge that occurs with regard to the various powers—this is broad wisdom. Knowledge that occurs with regard to the various enlightenment factors—this is broad wisdom. Knowledge that occurs with regard to the various Noble Paths—this is broad wisdom. Knowledge that occurs with regard to the various fruits of recluseship—this is broad wisdom. Knowledge that occurs with regard to the various higher knowledges—this is broad wisdom. Knowledge that occurs, having transcended the states common to ordinary people, in the ultimate meaning, Nibbāna—this is broad wisdom. Regarding the statement, 'They conduce to the state of broad wisdom'—this is broad wisdom.

In the phrase 'They conduce to the state of vast wisdom,' what is vast wisdom? Because it comprehends vast meanings, it is vast wisdom. Because it comprehends vast phenomena, it is vast wisdom. Because it comprehends vast expressions, it is vast wisdom. Because it comprehends vast instances of ready-wittedness, it is vast wisdom. Because it comprehends the vast aggregates of virtue, it is vast wisdom. Because it comprehends the vast aggregates of concentration, it is vast wisdom. Because it comprehends the vast aggregates of wisdom, it is vast wisdom. Because it comprehends the vast aggregates of liberation, it is vast wisdom. Because it comprehends the vast aggregates of the knowledge and vision of liberation, it is vast wisdom. Because it comprehends the vast possibilities and impossibilities, it is vast wisdom. Because it comprehends the vast abidings and meditative attainments, it is vast wisdom. Because it comprehends the vast Noble Truths, it is vast wisdom. Because it comprehends the vast foundations of mindfulness, it is vast wisdom. Because it comprehends the vast right exertions, it is vast wisdom. Because it comprehends the vast bases of spiritual power, it is vast wisdom. Because it comprehends the vast faculties, it is vast wisdom. Because it comprehends the vast powers, it is vast wisdom. Because it comprehends the vast enlightenment factors, it is vast wisdom. Because it comprehends the vast Noble Path, it is vast wisdom. Because it comprehends the vast fruits of recluseship, it is vast wisdom. Because it comprehends the vast higher knowledges, it is vast wisdom. Because it comprehends the vast ultimate reality, Nibbāna, it is vast wisdom. Regarding the phrase 'They conduce to the state of vast wisdom'—this is vast wisdom.

When it is said, 'they conduce to the state of profound wisdom,' what is this profound wisdom? Knowledge that occurs with regard to the profound aggregates—this is profound wisdom. Knowledge that occurs with regard to the profound elements—this is profound wisdom. Knowledge that occurs with regard to the profound sense bases—this is profound wisdom. Knowledge that occurs with regard to the profound dependent originations—this is profound wisdom. Knowledge that occurs with regard to the profound, unapprehendable emptinesses—this is profound wisdom. Knowledge that occurs with regard to the profound results—this is profound wisdom. Knowledge that occurs with regard to the profound causes—this is profound wisdom. Knowledge that occurs with regard to the profound expressions—this is profound wisdom. Knowledge that occurs with regard to the profound instances of ready-wittedness—this is profound wisdom. Knowledge that occurs with regard to the profound aggregates of virtue—this is profound wisdom. Knowledge that occurs with regard to the profound aggregates of concentration—this is profound wisdom. Knowledge that occurs with regard to the profound aggregates of wisdom—this is profound wisdom. Knowledge that occurs with regard to the profound aggregates of liberation—this is profound wisdom. Knowledge that occurs with regard to the profound aggregates of the knowledge and vision of liberation—this is profound wisdom. Knowledge that occurs with regard to the profound possible and impossible—this is profound wisdom. Knowledge that occurs with regard to the profound abidings and meditative attainments—this is profound wisdom. Knowledge that occurs with regard to the profound Noble Truths—this is profound wisdom. Knowledge that occurs with regard to the profound right exertions—this is profound wisdom. Knowledge that occurs with regard to the profound bases of spiritual power—this is profound wisdom. Knowledge that occurs with regard to the profound faculties—this is profound wisdom. Knowledge that occurs with regard to the profound powers—this is profound wisdom. Knowledge that occurs with regard to the profound enlightenment factors—this is profound wisdom. Knowledge that occurs with regard to the profound Noble Path—this is profound wisdom. Knowledge that occurs with regard to the profound fruits of recluseship—this is profound wisdom. Knowledge that occurs with regard to the profound higher knowledges—this is profound wisdom. Knowledge that occurs with regard to the profound ultimate reality, Nibbāna—this is profound wisdom. They conduce to the state of profound wisdom—this is profound wisdom.

Herein, in the phrase 'it conduces to the state of unapproachable wisdom,' what is unapproachable wisdom? It is when a person, through the defining of meaning, has attained, realized, and touched with wisdom the analytical knowledge of meaning; through the defining of the Dhamma, has attained, realized, and touched with wisdom the analytical knowledge of the Dhamma; through the defining of language, has attained, realized, and touched with wisdom the analytical knowledge of language; and through the defining of perspicuity, has attained, realized, and touched with wisdom the analytical knowledge of perspicuity. No other whatsoever is able to surpass that person in meaning, in the Dhamma, in language, or in perspicuity. And he is unsurpassable by others. Thus, he is one of unapproachable wisdom.

The wisdom of a virtuous ordinary person is far, very far, exceedingly far from the wisdom of the eighth person, not near, not close. With reference to the virtuous ordinary person, the eighth person is one of unapproachable wisdom. The wisdom of the eighth person is far, very far, exceedingly far from the wisdom of a stream-enterer, not near, not close. With reference to the eighth person, the stream-enterer is one of unapproachable wisdom. The wisdom of a stream-enterer is far, very far, exceedingly far from the wisdom of a once-returner, not near, not close. With reference to the stream-enterer, the once-returner is one of unapproachable wisdom. The wisdom of a once-returner is far, very far, exceedingly far from the wisdom of a non-returner, not near, not close. With reference to the once-returner, the non-returner is one of unapproachable wisdom. The wisdom of a non-returner is far, very far, exceedingly far from the wisdom of an Arahant, not near, not close. With reference to the non-returner, the Arahant is one of unapproachable wisdom. The wisdom of an Arahant is far, very far, exceedingly far from the wisdom of a Paccekabuddha, not near, not close. With reference to the Arahant, the Paccekabuddha is one of unapproachable wisdom. With reference to the Paccekabuddha and the world with its gods, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One is supreme, one of unapproachable wisdom.

5. Skilled in the distinctions of wisdom, possessing discriminating knowledge, having attained the analytical knowledges, having reached the four kinds of confidence, a possessor of the ten powers; the bull among men, the lion among men, the great elephant among men, the thoroughbred among men, the bearer of the burden among men; of boundless knowledge, boundless splendor, boundless glory; rich, of great wealth, and wealthy; a guide, a trainer, one who persuades, one who makes known, one who causes reflection, one who causes to behold, one who inspires confidence. Indeed, that Blessed One is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path; the knower of the path, the discoverer of the path, and the one skilled in the path. And now his disciples dwell following the path, having become endowed with it afterwards.

Indeed, that Blessed One knows what is to be known and sees what is to be seen. He has become the eye, has become knowledge, has become the Dhamma, has become the holy one. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. There is nothing for that Blessed One that is unknown, unseen, unperceived, unrealized, or untouched by wisdom. All phenomena of the past, future, and present, in all their aspects, come into the range of the knowledge of the Buddha, the Blessed One. Whatever is knowable, all that is to be known—whether it is one’s own benefit, the benefit of others, or the benefit of both; a benefit in this life or a benefit in the next life; a manifest benefit or a profound benefit; a hidden benefit or a concealed benefit; a benefit requiring interpretation or a benefit of explicit meaning; a blameless benefit or an undefiled benefit; a purified benefit or an ultimate benefit—all of it revolves within the Buddha’s knowledge.

All bodily actions of the Buddha, the Blessed One, follow in accordance with knowledge. All verbal actions of the Buddha, the Blessed One, follow in accordance with knowledge. All mental actions of the Buddha, the Blessed One, follow in accordance with knowledge. In the past, the knowledge of the Buddha, the Blessed One, was unimpeded. In the future, the knowledge of the Buddha, the Blessed One, is unimpeded. In the present, the knowledge of the Buddha, the Blessed One, is unimpeded. As far as there is the knowable, so far there is knowledge; as far as there is knowledge, so far there is the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable. There is no domain of the knowable beyond knowledge. These things stand with mutual limits. Just as with two well-fitted box-lids, the lower box-lid does not exceed the upper, nor does the upper box-lid exceed the lower; they stand with mutual limits; even so, for the Buddha, the Blessed One, the knowable and knowledge stand with mutual limits. As far as there is the knowable, so far there is knowledge; as far as there is knowledge, so far there is the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable. There is no domain of the knowable beyond knowledge. These things stand with mutual limits. In all phenomena, the knowledge of the Buddha, the Blessed One, proceeds.

All phenomena are bound up with the attention of the Blessed One, the Buddha; they are bound up with his aspiration, his mental application, and the arising of his mind. The knowledge of the Blessed One, the Buddha, operates in all beings. The Buddha knows the inclination, the latent tendencies, the conduct, and the mental disposition of all beings. He understands beings with little dust, beings with much dust, beings with keen faculties, beings with dull faculties, beings of good disposition, beings of bad disposition, beings easy to instruct, beings difficult to instruct, beings capable, and beings incapable. The world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, its devas and humans—all revolve within the Buddha's knowledge.

Just as all fish and turtles, up to and including the great timitimiṅgala fish, revolve within the great ocean, so too does the world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, its devas and humans, revolve within the Buddha’s knowledge. Just as all birds, up to and including the Garuḷa of the Venateyya clan, revolve in the region of the sky, so too do even those equal to Sāriputta in wisdom revolve within a region of the Buddha’s knowledge. The Buddha’s knowledge stands pervading and overwhelming the wisdom of devas and humans. Those wise khattiyas, brahmins, householders, and ascetics—astute, skilled in the doctrines of others, sharp as hair-splitting archers—who, I think, go about shattering views with their wisdom, having carefully prepared their questions, approach the Tathāgata and ask about hidden and concealed matters. And those questions are explained and answered by the Blessed One, with their reasons pointed out. And they become accomplished followers of the Blessed One. Then, the Blessed One shines forth supremely there, that is, in wisdom. He is the foremost, of peerless wisdom. It leads to the state of peerless wisdom. This is the peerless wisdom.

6. In the phrase 'they conduce to the state of extensive wisdom,' what is extensive wisdom? Overcoming lust—that is extensive wisdom. Having overcome it—that is extensive wisdom. Overcoming hatred—that is extensive wisdom. Having overcome it—that is extensive wisdom. Overcoming delusion—that is extensive wisdom. Having overcome it—that is extensive wisdom. Overcoming anger… resentment… denigration… contentiousness… envy… stinginess… deceit… guile… obstinacy… domineering… conceit… arrogance… intoxication… negligence… all defilements… all misconducts… all formations… and all kamma leading to [another] existence—that is extensive wisdom. Having overcome them—that is extensive wisdom. Lust is an enemy. Wisdom that crushes that enemy—that is extensive wisdom. Hatred is an enemy. Wisdom that crushes that enemy—that is extensive wisdom. Delusion is an enemy. Wisdom that crushes that enemy—that is extensive wisdom. Anger… resentment… denigration… contentiousness… envy… stinginess… deceit… guile… obstinacy… domineering… conceit… arrogance… intoxication… negligence… all defilements… all misconducts… all formations… and all kamma leading to [another] existence are enemies. Wisdom that crushes those enemies—that is extensive wisdom. 'Bhūri' is a name for the earth. Being endowed with wisdom that is vast and extensive like the earth—that is extensive wisdom. Furthermore, this ['bhūri'] is a designation for wisdom: extensive, discerning, and guiding—that is extensive wisdom. Regarding the phrase 'they conduce to the state of extensive wisdom'—this is extensive wisdom.

Regarding the statement, 'They conduce to the abundance of wisdom,' what is the abundance of wisdom? Here, a certain person is respectful of wisdom, whose conduct is wisdom, whose inclination is wisdom, who is resolved on wisdom, who has wisdom as their flag, wisdom as their standard, wisdom as their sovereign; who is abundant in investigation, abundant in thorough investigation, abundant in penetration, abundant in thorough clarification, whose nature is to contemplate well, who dwells manifestly; whose conduct is that, who respects that, who is abundant in that, inclined towards that, tending towards that, disposed to that, resolved on that, with that as their sovereign. Just as one who respects the group is called 'one abundant in the group,' one who respects robes is called 'one abundant in robes,' one who respects almsbowls is called 'one abundant in almsbowls,' one who respects lodgings is called 'one abundant in lodgings'; so too, here, a certain person is respectful of wisdom, whose conduct is wisdom, whose inclination is wisdom, who is resolved on wisdom, who has wisdom as their flag, wisdom as their standard, wisdom as their sovereign; who is abundant in investigation, abundant in thorough investigation, abundant in penetration, abundant in thorough clarification, whose nature is to contemplate well, who dwells manifestly; whose conduct is that, who respects that, who is abundant in that, inclined towards that, tending towards that, disposed to that, resolved on that, with that as their sovereign. Regarding 'They conduce to the abundance of wisdom'—this is the abundance of wisdom.

It is said, 'They conduce to swift wisdom.' What is this swift wisdom? Swiftly perfecting the precepts—this is swift wisdom. Swiftly perfecting restraint of the sense faculties—this is swift wisdom. Swiftly perfecting moderation in eating—this is swift wisdom. Swiftly perfecting devotion to wakefulness—this is swift wisdom. Swiftly perfecting the aggregate of virtue—this is swift wisdom. Swiftly perfecting the aggregate of concentration—this is swift wisdom. Swiftly perfecting the aggregate of wisdom—this is swift wisdom. Swiftly perfecting the aggregate of liberation—this is swift wisdom. Swiftly perfecting the aggregate of the knowledge and vision of liberation—this is swift wisdom. Swiftly penetrating what is possible and impossible—this is swift wisdom. Swiftly perfecting the meditative attainments—this is swift wisdom. Swiftly penetrating the noble truths—this is swift wisdom. Swiftly developing the foundations of mindfulness—this is swift wisdom. Swiftly developing the right strivings—this is swift wisdom. Swiftly developing the bases for spiritual power—this is swift wisdom. Swiftly developing the spiritual faculties—this is swift wisdom. Swiftly developing the spiritual powers—this is swift wisdom. Swiftly developing the factors of enlightenment—this is swift wisdom. Swiftly developing the noble path—this is swift wisdom. Swiftly realizing the fruits of recluseship—this is swift wisdom. Swiftly penetrating the higher knowledges—this is swift wisdom. Swiftly realizing the ultimate goal, Nibbāna—this is swift wisdom. Regarding the statement, 'They conduce to swift wisdom'—this is swift wisdom.

In the phrase 'conduces to quick wisdom,' what is quick wisdom? Quickly perfecting the precepts—this is quick wisdom. Quickly perfecting sense restraint—this is quick wisdom. Quickly perfecting moderation in eating—this is quick wisdom. Quickly perfecting devotion to wakefulness—this is quick wisdom. Quickly perfecting the aggregate of virtue… the aggregate of concentration… the aggregate of wisdom… the aggregate of liberation… the aggregate of the knowledge and vision of liberation—this is quick wisdom. Quickly penetrating what is possible and impossible—this is quick wisdom. Quickly perfecting the meditative attainments—this is quick wisdom. Quickly penetrating the noble truths—this is quick wisdom. Quickly developing the foundations of mindfulness—this is quick wisdom. Quickly developing the right strivings—this is quick wisdom. Quickly developing the bases for spiritual power—this is quick wisdom. Quickly developing the faculties—this is quick wisdom. Quickly developing the powers—this is quick wisdom. Quickly developing the factors of enlightenment—this is quick wisdom. Quickly developing the noble path—this is quick wisdom. Quickly realizing the fruits of recluseship—this is quick wisdom. Quickly penetrating the higher knowledges—this is quick wisdom. Quickly realizing the ultimate goal, Nibbāna—this is quick wisdom. 'They conduce to the state of quick wisdom'—this is quick wisdom.

In the phrase, 'they conduce to the state of joyful wisdom,' what is joyful wisdom? Here, a certain person, being full of cheerfulness, full of delight, full of contentment, and full of gladness, fulfills the precepts—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one fulfills restraint of the sense faculties—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one fulfills moderation in eating—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one fulfills the practice of wakefulness—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one fulfills the aggregate of virtue… the aggregate of concentration… the aggregate of wisdom… the aggregate of liberation… the aggregate of the knowledge and vision of liberation… penetrates what is possible and what is impossible… fulfills the meditative attainments… penetrates the Noble Truths… develops the foundations of mindfulness… develops the right strivings… develops the bases of spiritual power… develops the spiritual faculties… develops the spiritual powers… develops the factors of enlightenment… develops the Noble Path… realizes the fruits of the contemplative life—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one penetrates the higher knowledges—this is joyful wisdom. Being full of cheerfulness, full of delight, full of contentment, and full of gladness, one realizes the ultimate goal, Nibbāna—this is joyful wisdom. As to the phrase, 'They conduce to the state of joyful wisdom'—this is joyful wisdom.

7. Regarding the phrase, 'it conduces to the state of swift wisdom,' what is swift wisdom? Whatever form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—it swiftly apprehends all that form as impermanent; therefore, it is swift wisdom. It swiftly apprehends it as suffering; therefore, it is swift wisdom. It swiftly apprehends it as non-self; therefore, it is swift wisdom. Whatever feeling…pe… whatever perception… whatever formations… whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—it swiftly apprehends all that consciousness as impermanent; therefore, it is swift wisdom. It swiftly apprehends it as suffering; therefore, it is swift wisdom. It swiftly apprehends it as non-self; therefore, it is swift wisdom. The eye…pe… aging and death—past, future, or present—it swiftly apprehends as impermanent; therefore, it is swift wisdom. It swiftly apprehends it as suffering; therefore, it is swift wisdom. It swiftly apprehends it as non-self; therefore, it is swift wisdom.

Form—past, future, or present—is impermanent in the sense of perishing, suffering in the sense of terror, and non-self in the sense of being without substance. Having weighed, judged, made clear, and made this manifest, it swiftly proceeds to Nibbāna, the cessation of form; therefore, it is swift wisdom. Feeling…pe… perception… formations… consciousness… the eye…pe… aging and death—past, future, or present—is impermanent in the sense of perishing, suffering in the sense of terror, and non-self in the sense of being without substance. Having weighed, judged, made clear, and made this manifest, it swiftly proceeds to Nibbāna, the cessation of aging and death; therefore, it is swift wisdom.

Form, whether past, future, or present, is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation. Thus, having weighed, determined, made it clear, and made it manifest, it swiftly proceeds towards Nibbāna, the cessation of form; therefore, it is called swift wisdom. Feeling…pe… perception… formations… consciousness… the eye…pe… aging and death, whether past, future, or present, is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation. Thus, having weighed, determined, made it clear, and made it manifest, it swiftly proceeds towards Nibbāna, the cessation of aging and death; therefore, it is called swift wisdom. They conduce to the state of swift wisdom. This is swift wisdom.

Regarding the statement, 'They conduce to the state of sharp wisdom': What is sharp wisdom? Quickly cutting off defilements—that is sharp wisdom. Not tolerating an arisen sensual thought, but abandoning, dispelling, eliminating, and bringing it to cessation—that is sharp wisdom. Not tolerating an arisen thought of ill will, but abandoning, dispelling, eliminating, and bringing it to cessation—that is sharp wisdom. Not tolerating an arisen thought of harming… not tolerating any arisen evil, unwholesome states, but abandoning, dispelling, eliminating, and bringing them to cessation—that is sharp wisdom. Not tolerating arisen lust, but abandoning, dispelling, eliminating, and bringing it to cessation—that is sharp wisdom. Not tolerating arisen hatred… arisen delusion… arisen anger… arisen resentment… denigration… competitiveness… envy… stinginess… deceit… fraudulence… obstinacy… contention… conceit… arrogance… intoxication… heedlessness… all defilements… all misconduct… all volitional formations… all actions leading to future becoming; not tolerating them, but abandoning, dispelling, eliminating, and bringing them to cessation—that is sharp wisdom. In a single sitting, the four noble paths, the four fruits of recluseship, the four analytical knowledges, and the six higher knowledges are attained, realized, and contacted by wisdom—that is sharp wisdom. Regarding the statement, 'They conduce to the state of sharp wisdom'—this is sharp wisdom.

Regarding the phrase, 'They conduce to the state of penetrative wisdom': what is penetrative wisdom? Here, a certain person has much agitation, much terror, much aversion, much discontent, and much non-delight towards all conditioned phenomena. With face turned away, they do not delight in any conditioned phenomena. They pierce and split the mass of greed, which was not previously pierced or split—therefore, it is called penetrative wisdom. They pierce and split the mass of hatred, which was not previously pierced or split—therefore, it is called penetrative wisdom. They pierce and split the mass of delusion, which was not previously pierced or split—therefore, it is called penetrative wisdom. They pierce and split anger, which was not previously pierced or split… and so on… resentment… contempt… rivalry… envy… stinginess… deceit… treachery… obstinacy… presumption… conceit… arrogance… intoxication… heedlessness… all defilements… all misconduct… all volitional formations… and so on… all actions that lead to future existence—therefore, it is called penetrative wisdom. As to the saying, 'They conduce to the state of penetrative wisdom'—this is that penetrative wisdom.

These are the sixteen wisdoms. A person endowed with these sixteen wisdoms has attained the analytical knowledges.

2. Exposition on the Distinction of Persons

8. There are two persons who have attained the analytical knowledges: one endowed with prior application, and one not endowed with prior application. The one endowed with prior application is, on that account, superior, more excellent, and distinguished. Their knowledge breaks forth.

There are two persons who have attained the analytical knowledges, and both are endowed with prior application: one is learned, and one is not learned. The one who is learned is, on that account, superior, more excellent, and distinguished. Their knowledge breaks forth.

There are two persons who have attained the analytical knowledges, both are endowed with prior application, and both are learned: one is prolific in teaching, and one is not prolific in teaching. The one who is prolific in teaching is, on that account, superior, more excellent, and distinguished. Their knowledge breaks forth.

There are two individuals who have attained analytical knowledge, both accomplished in prior application, both learned, both prolific in teaching: one relies on a teacher, and one does not rely on a teacher. The one who relies on a teacher is, on that account, superior, more excellent, and distinguished. That person's knowledge is differentiated.

There are two individuals who have attained analytical knowledge, both accomplished in prior application, both learned, both prolific in teaching, both relying on a teacher: one abounds in dwelling [with the teacher], and one does not abound in dwelling [with the teacher]. The one who abounds in dwelling is, on that account, superior, more excellent, and distinguished. That person's knowledge is differentiated.

There are two individuals who have attained analytical knowledge, both accomplished in prior application, both learned, both prolific in teaching, both relying on a teacher, both abounding in dwelling [with the teacher]: one abounds in reflection, and one does not abound in reflection. The one who abounds in reflection is, on that account, superior, more excellent, and distinguished. That person's knowledge is differentiated.

There are two individuals who have attained analytical knowledge, both accomplished in prior application, both learned, both prolific in teaching, both relying on a teacher, both abounding in dwelling [with the teacher], both abounding in reflection: one has attained the analytical knowledge of a trainee, and one has attained the analytical knowledge of a non-trainee. The one who has attained the analytical knowledge of a non-trainee is, on that account, superior, more excellent, and distinguished. That person's knowledge is differentiated.

There are two individuals who have attained analytical knowledge, both accomplished in prior application, both learned, both prolific in teaching, both relying on a teacher, both abounding in dwelling [with the teacher], both abounding in reflection, both having attained the analytical knowledge of a non-trainee: one has attained the disciple's perfection, and one has not attained the disciple's perfection. The one who has attained the disciple's perfection is, on that account, superior, more excellent, and distinguished. That person's knowledge is differentiated.

There are two individuals who have attained the analytical knowledges. Both are accomplished in prior application, both are learned, both are prolific in teaching, both are reliant on teachers, both are devoted to the [meditative] dwelling, both are devoted to reflection, and both are non-trainees who have attained the analytical knowledges. One has reached the disciple's perfection, and one is a Paccekasambuddha. The one who is a Paccekasambuddha is, on that account, superior, more excellent, and distinguished. His knowledge becomes differentiated.

In comparison with Paccekabuddhas and the world with its devas, the Tathāgata, the Arahant, the Perfectly Enlightened One, is supreme, the one who has attained the analytical knowledges, skilled in the differentiation of wisdom, possessing differentiated knowledge, who has acquired the analytical knowledges, attained the four confidences, bearing the ten powers, the bull among men, the lion among men… And those wise khattiyas, brahmins, householders, and ascetics—subtle, skilled in others' doctrines, like archers who can split a hair—who wander about, it seems, shattering views with their wisdom; they, having formulated questions again and again, approach the Tathāgata and ask about things that are deep and concealed. Those questions are spoken of and explained by the Blessed One, with the reasons pointed out, and they become followers of the Blessed One. Then indeed the Blessed One shines forth exceedingly there, that is, by means of wisdom. Thus, he is supreme, the one who has attained the analytical knowledges.

The Discourse on Great Wisdom is concluded.