Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of Minor Texts

The Text of the Path of Analytical Knowledge

1.

The Great Chapter

The Matrix

1. The wisdom gained in giving ear to the Teaching is knowledge born of learning.

2. The wisdom gained in restraint after hearing is knowledge born of virtuous behaviour.

3. The wisdom gained in concentrating after restraining is knowledge born of development of concentration.

4. The wisdom gained in comprehending conditions is knowledge of stability of phenomena.

5. The wisdom gained in determining by summarizing past, future and present phenomena is knowledge of exploration.

6. The wisdom gained in contemplating change of present phenomena is knowledge of contemplation of rise and fall.

7. The wisdom gained in contemplating dissolution by examining the object is knowledge of insight.

8. Wisdom in the presence of fear is knowledge of danger.

9. Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations.

10. Wisdom in external emergence and world-contraction is knowledge of clan membership.

11. Wisdom in emergence and world-contraction from both sides is knowledge of the path.

12. Wisdom in the tranquillization of exertion is knowledge of fruition.

13. Wisdom in contemplating the severed round is knowledge of liberation.

14. Wisdom in seeing mind-objects that have then arisen is knowledge of reviewing.

15. Wisdom in internal determination is knowledge of diversity of bases.

16. Wisdom in external determination is knowledge of diversity of range.

17. Wisdom in determination of conduct is knowledge of diversity of conduct.

18. Wisdom in determination of four things is knowledge of diversity of planes.

19. Wisdom in determination of nine things is knowledge of diversity of phenomena.

20. Wisdom of direct knowledge is knowledge in the sense of what is known.

21. Wisdom of full understanding is knowledge in the sense of investigation.

22. Wisdom in abandoning is knowledge of the meaning of giving up.

23. Wisdom in development is knowledge of the meaning of single taste.

24. Wisdom in realization is knowledge of the meaning of experiencing.

25. Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning.

26. Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena.

27. Wisdom in the diversity of language is knowledge of analytical knowledge of language.

28. Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity.

29. Wisdom in the diversity of dwellings is knowledge of the meaning of dwelling.

30. Wisdom in the diversity of attainments is knowledge of the meaning of attainment.

31. Wisdom in the diversity of dwellings and attainments is knowledge of the meaning of dwellings and attainments.

32. Due to the purity of non-distraction, wisdom in cutting off the taints is knowledge of immediate concentration.

33. Wisdom that has vision as its authority, peaceful achievement of dwelling, and disposition towards the sublime is knowledge of dwelling without conflict.

34. Wisdom that has mastery due to being endowed with two powers, the tranquillization of three formations, sixteen modes of conduct in knowledge, and nine modes of conduct in concentration is knowledge of the attainment of cessation.

35. Knowledge of final Nibbāna is wisdom in the exhaustion of occurrence for one who clearly comprehends.

36. Knowledge of righteous culmination is wisdom in the complete cessation and non-establishment of all phenomena.

37. Knowledge of effacement is wisdom in the exhaustion of diverse heats.

38. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish.

39. Knowledge of showing the good is wisdom in illuminating diverse phenomena.

40. Knowledge of purification of vision is wisdom in the penetration of diversity and unity in the single inclusion of all phenomena.

41. Knowledge of patience is wisdom in what is known.

42. Knowledge of penetration is wisdom in what is experienced.

43. Knowledge of dwelling in parts is wisdom in combination.

44. Knowledge of world-contraction through perception is wisdom in sovereignty.

45. Knowledge of world-contraction through mind is wisdom in diversity.

46. Knowledge of world-contraction through consciousness is wisdom in decision.

47. Wisdom in voidness is knowledge of world-contraction.

48. Wisdom in relinquishment is knowledge of world-contraction through liberation.

49. Wisdom in actuality is knowledge of world-contraction through truth.

50. Wisdom in success through the power of decision in establishing both body and mind as one, and the perception of pleasure and perception of lightness, is knowledge of the kinds of spiritual power.

51. Wisdom in fathoming diversity and unity of sound signs through expansion of thoughts is knowledge of purification of the ear element.

52. Wisdom in fathoming the diverse and unified consciousness behaviour of faculties through the confidence in the expansion of three kinds of consciousness is knowledge of mind-reading.

53. Wisdom in fathoming states occurring as conditions through the expansion of diverse and unified action is knowledge of recollection of past abodes.

54. Wisdom in seeing the diversity and unity of forms and signs by way of light is knowledge of the divine eye.

55. Wisdom in mastery of three faculties in sixty-four aspects is knowledge of the destruction of the taints.

56. Wisdom in the sense of full understanding is knowledge of suffering.

57. Wisdom in the sense of abandoning is knowledge of origin.

58. Wisdom in the sense of realization is knowledge of cessation.

59. Wisdom in the sense of development is knowledge of the path.

60. Knowledge of suffering.

61. Knowledge of the origin of suffering.

62. Knowledge of the cessation of suffering.

63. Knowledge of the way leading to the cessation of suffering.

64. Knowledge of analytical knowledge of meaning.

65. Knowledge of analytical knowledge of the Teaching.

66. Knowledge of analytical knowledge of language.

67. Knowledge of analytical knowledge of ingenuity.

68. Knowledge of the different faculties of beings.

69. Knowledge of beings' underlying tendencies.

70. Knowledge of the twin miracle.

71. Knowledge of the attainment of great compassion.

72. The knowledge of omniscience.

73. The knowledge without obstruction.

These are the seventy-three kinds of knowledge. Of these seventy-three kinds of knowledge, sixty-seven kinds of knowledge are common to disciples; six kinds of knowledge are not common to disciples.

The Matrix is concluded.

1.

Discussion of Knowledge

1.

Exposition of Knowledge Born of Learning

1. How is the wisdom gained in giving ear to the Teaching knowledge born of learning?

"These things should be directly known" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things should be fully understood" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things should be abandoned" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things should be developed" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things should be realized" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things pertain to deterioration" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things pertain to stability" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things pertain to distinction" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"These things pertain to penetration" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"All formations are impermanent" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"All formations are suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"All phenomena are non-self" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"This is the noble truth of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"This is the noble truth of the origin of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"This is the noble truth of the cessation of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

"This is the noble truth of the way leading to the cessation of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

2. How is "These things should be directly known" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

One thing should be directly known - All beings are maintained by nutriment. Two things should be directly known - two elements. Three things should be directly known - three elements. Four things should be directly known - four noble truths. Five things should be directly known - five bases of liberation. Six things should be directly known - six unsurpassed things. Seven things should be directly known - seven grounds for commendation. Eight things should be directly known - eight bases for transcendence. Nine things should be directly known - nine progressive dwellings. Ten things should be directly known - ten grounds for wearing away.

3. "All, monks, is to be directly known. And what, monks, is all that is to be directly known? The eye, monks, 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; whatever feeling arises with eye-contact as condition - 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...etc... The nose is to be directly known; odours are to be directly known... The tongue is to be directly known; tastes are to be directly known... The body is to be directly known; tactile objects are to be directly known... The mind is to be directly known; mind-objects are to be directly known; mind-consciousness is to be directly known, mind-contact is to be directly known; whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be directly known."

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

The eye should 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; odours are to be directly known; tastes are to be directly known; tactile objects are to be directly known; mind-objects 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 form is to be directly known; perception of sound is to be directly known; perception of odour is to be directly known; perception of taste is to be directly known; perception of tactile object is to be directly known; perception of mental phenomena is to be directly known. Volition regarding form is to be directly known; volition regarding sound is to be directly known; volition regarding odour is to be directly known; volition regarding taste is to be directly known; volition regarding tactile objects is to be directly known; volition regarding mind-objects is to be directly known. Craving for form is to be directly known; craving for sounds is to be directly known; craving for odours is to be directly known; craving for tastes is to be directly known; craving for tactile objects is to be directly known; craving for mind-objects is to be directly known. Thought about form is to be directly known; thought about sound is to be directly known; thought about odour is to be directly known; thought about taste is to be directly known; thought about tactile object is to be directly known; thought about mind-object is to be directly known. Examination of form is to be directly known; examination of sound is to be directly known; examination of odour is to be directly known; examination of taste is to be directly known; examination of tactile object is to be directly known; examination of mind-object is to be directly known.

4. The earth element is to be directly known; The water element is to be directly known; The fire element is to be directly known; The air element is to be directly known; The space element is to be directly known; The consciousness element is to be directly known.

The earth kasiṇa is to be directly known; The water kasiṇa is to be directly known; The fire kasiṇa is to be directly known; The air kasiṇa is to be directly known; The blue kasiṇa is to be directly known; The yellow kasiṇa is to be directly known; The red kasiṇa is to be directly known; The white kasiṇa is to be directly known; The space kasiṇa is to be directly known; The consciousness kasiṇa is to be directly known.

Head hairs are to be directly known; Body hairs are to be directly known; Nails are to be directly known; Teeth are to be directly known; Skin is to be directly known, flesh is to be directly known; Sinews are to be directly known; Bones are to be directly known; Bone marrow is to be directly known; Kidneys are to be directly known; Heart is to be directly known; Liver is to be directly known; Pleura is to be directly known; Spleen is to be directly known; Lungs are to be directly known; Bowels are to be directly known, mesentery is to be directly known; Stomach contents are to be directly known; Faeces are to be directly known; Bile is to be directly known; Phlegm is to be directly known; Pus is to be directly known; Blood is to be directly known; Sweat is to be directly known; Fat is to be directly known; Tears are to be directly known; Grease is to be directly known; Saliva is to be directly known; Snot is to be directly known; Synovial fluid is to be directly known; Urine is to be directly known; Brain is to be directly known.

The eye base is to be directly known; The form base is to be directly known. The ear base is to be directly known; the sound base is to be directly known. The nose base is to be directly known; the odour base is to be directly known. The tongue base is to be directly known; the taste base is to be directly known. The body base is to be directly known; the tactile base is to be directly known. The mind base is to be directly known; the mind-objects base is to be directly known.

The eye element is to be directly known; the form element is to be directly known; the eye-consciousness element is to be directly known. The ear element is to be directly known; the sound element is to be directly known; the ear-consciousness element is to be directly known. The nose element is to be directly known; the odour element is to be directly known; the nose-consciousness element is to be directly known. The tongue element is to be directly known; the taste element is to be directly known; the tongue-consciousness element is to be directly known. The body element is to be directly known; the tactile element is to be directly known; the body-consciousness element is to be directly known. The mind element is to be directly known; the mental-phenomena element is to be directly known; the mind-consciousness element is to be directly known.

The eye faculty is to 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 faculty of femininity should be directly known; the faculty of masculinity should be directly known; the pleasure faculty should be directly known; the pain faculty should be directly known; the joy faculty should be directly known; the displeasure faculty should be directly known; the equanimity faculty 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 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 element of sensual pleasure is to be directly known; the form element is to be directly known; the element of formlessness is to be directly known. Existence in the sense-sphere is to be directly known; existence in the form-sphere is to be directly known; existence in the formless-sphere is to be directly known. Existence with perception is to be directly known; existence without perception is to be directly known; existence with neither perception nor non-perception is to be directly known. One-constituent existence is to be directly known; four-constituent existence is to be directly known; five-constituent existence is to be directly known.

6. The first meditative absorption is to be directly known; the second meditative absorption is to be directly known; the third meditative absorption is to be directly known; the fourth meditative absorption is to be directly known. Liberation of mind through loving-kindness is to be directly known; liberation of mind through compassion is to be directly known; liberation of mind through altruistic joy is to be directly known; liberation of mind through equanimity is to be directly known. The attainment of the base of the infinity of space is to be directly known; the attainment of the base of the infinity of consciousness is to be directly known; the attainment of the base of nothingness is to be directly known; the attainment of the base of neither perception nor non-perception is to be directly known.

Ignorance is to be directly known; formations should be directly known; consciousness should be directly known; name-and-form should be directly known; the six sense bases should be directly known; contact should be directly known; feeling should be directly known; craving should be directly known; clinging should be directly known; existence should be directly known; birth should be directly known; aging and death should be directly known.

7. Suffering is to be directly known; the origin of suffering is to be directly known; the cessation of suffering is to be directly known; the way leading to the cessation of suffering is to be directly known. Form is to be directly known; the origin of form is to be directly known; the cessation of form is to be directly known; the way leading to the cessation of form is to be directly known. Feeling is to be directly known...etc... perception is to be directly known...etc... formations are to be directly known...etc... consciousness should be directly known. The eye is to be directly known...etc... aging and death is to be directly known; the origin of aging and death is to be directly known; the cessation of aging and death is to be directly known; the way leading to the cessation of aging and death is to be directly known.

The purpose of full understanding of suffering is to be directly known; the purpose of abandoning the origin of suffering should be directly known; the purpose of realizing the cessation of suffering should be directly known; the purpose of developing the way leading to the cessation of suffering should be directly known. The purpose of fully understanding form should be directly known; the purpose of abandoning the origin of form should be directly known; the purpose of realizing the cessation of form should be directly known; the purpose of developing the way leading to the cessation of form should be directly known. In feeling...etc... in perception... of formations... of consciousness... of the eye...etc... the purpose of fully understanding aging-and-death should be directly known; the purpose of abandoning the origin of aging-and-death should be directly known; the purpose of realizing the cessation of aging-and-death should be directly known; the purpose of developing the way leading to the cessation of aging-and-death should be directly known.

The purpose of penetrating the full understanding of suffering should be directly known; the meaning of penetration as abandoning of the origin of suffering is to be directly known; the meaning of penetration as realization of the cessation of suffering is to be directly known; the meaning of penetration as development of the way leading to the cessation of suffering is to be directly known. The meaning of penetration as full understanding of form is to be directly known; the meaning of penetration as abandoning of the origin of form is to be directly known; the meaning of penetration as realization of the cessation of form is to be directly known; the meaning of penetration as development of the way leading to the cessation of form is to be directly known. In feeling...etc... in perception... of formations... of consciousness... of the eye...etc... the meaning of penetration as full understanding of aging-and-death is to be directly known; the meaning of penetration as abandoning of the origin of aging-and-death is to be directly known; the meaning of penetration as realization of the cessation of aging-and-death is to be directly known; the meaning of penetration as development of the way leading to the cessation of aging-and-death is to be directly known.

8. Suffering is to be directly known; the origin of suffering is to be directly known; the cessation of suffering is to be directly known; the cessation of the origin of suffering is to be directly known; the cessation of desire and lust for suffering is to be directly known; the gratification in suffering is to be directly known; the danger in suffering is to be directly known; the escape from suffering is to be directly known. Form is to be directly known; the origin of form is to be directly known; the cessation of form is to be directly known; the cessation of the origin of form is to be directly known; the cessation of desire and lust for form is to be directly known; the gratification in form is to be directly known; the danger in form is to be directly known; the escape from form is to be directly known. Feeling is to be directly known...etc... 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...etc... aging and death is to be directly known; the origin of aging and death is to be directly known; the cessation of aging and death is to be directly known; the cessation of the origin of aging and death is to be directly known; the cessation of desire and lust for aging and death is to be directly known; the gratification in aging and death is to be directly known; the danger in aging and death is to be directly known; the escape from aging and death is to be directly known.

Suffering is to be directly known; the origin of suffering is to be directly known; the cessation of suffering is to be directly known; the way leading to the cessation of suffering is to be directly known; the gratification in suffering is to be directly known; the danger in suffering is to be directly known; the escape from suffering is to be directly known. Form is to be directly known; the origin of form is to be directly known; the cessation of form is to be directly known; the way leading to the cessation of form is to be directly known; the gratification in form is to be directly known; the danger in form is to be directly known; the escape from form is to be directly known. Feeling is to be directly known...etc... 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...etc... aging and death is to be directly known; the origin of aging and death is to be directly known; the cessation of aging and death is to be directly known; the way leading to the cessation of aging and death is to be directly known; the gratification in aging and death is to be directly known; the danger in aging and death is to be directly known; the escape from aging and death is to be directly known.

9. Contemplation of impermanence is to be directly known; Contemplation of suffering is to be directly known; Contemplation of non-self is to be directly known; Contemplation of revulsion is to be directly known; Contemplation of dispassion is to be directly known; Contemplation of cessation is to be directly known; Contemplation of relinquishment is to be directly known. Contemplation of impermanence in form is to be directly known; Contemplation of suffering in form is to be directly known; Contemplation of non-self in form is to be directly known; Contemplation of revulsion in form is to be directly known; Contemplation of dispassion in form is to be directly known; Contemplation of cessation in form is to be directly known; Contemplation of relinquishment in form is to be directly known. In feeling...etc... in perception... in formations... in consciousness... in the eye...etc... Contemplation of impermanence in aging-and-death is to be directly known; Contemplation of suffering in aging-and-death is to be directly known; Contemplation of non-self in aging-and-death is to be directly known; Contemplation of revulsion in aging-and-death is to be directly known; Contemplation of dispassion in aging-and-death is to be directly known; Contemplation of cessation in aging-and-death is to be directly known; Contemplation of relinquishment in aging-and-death is to be directly known.

10. Arising should be directly known; occurrence should be directly known; sign should be directly known; exertion should be directly known; reconnection should be directly known; destination should be directly known; production should be directly known; rebirth should be directly known; birth should be directly known; aging should be directly known; sickness should be directly known, death should be directly known; sorrow should be directly known; lamentation should be directly known; despair should be directly known.

Non-arising should be directly known; non-occurrence should be directly known; signless should be directly known; non-exertion should be directly known; non-reconnection should be directly known; wrong course should be directly known; non-production should be directly known; non-rebirth should be directly known; non-birth should be directly known; non-aging should be directly known; non-sickness should be directly known; the Deathless should be directly known; sorrowless should be directly known; non-lamentation should be directly known; non-despair should be directly known.

Arising should be directly known; non-arising should be directly known; occurrence should be directly known; non-occurrence should be directly known. Sign should be directly known; signless should be directly known. Exertion should be directly known; non-exertion should be directly known. Reconnection should be directly known; non-reconnection should be directly known. Destination should be directly known; wrong course should be directly known. Production should be directly known; non-production should be directly known. Rebirth should be directly known; non-rebirth should be directly known. Birth should be directly known; non-birth should be directly known. Aging should be directly known; non-aging should be directly known. Sickness should be directly known; non-sickness should be directly known. Death should be directly known; the Deathless should be directly known. Sorrow should be directly known; sorrowless should be directly known. Lamentation should be directly known; non-lamentation should be directly known. Despair should be directly known; non-despair should be directly known.

Arising is suffering should be directly known. Occurrence is suffering should be directly known. Sign is suffering should be directly known. Exertion is suffering should be directly known. Relinking is suffering should be directly known. Destination is suffering should be directly known. Coming forth is suffering should be directly known. Rebirth is suffering should be directly known. Birth is suffering should be directly known. Aging is suffering should be directly known. Sickness is suffering should be directly known. Death is suffering should be directly known. Sorrow is suffering should be directly known. Lamentation is suffering should be directly known. Despair is suffering should be directly known.

Non-arising is happiness should be directly known. Non-occurrence is happiness should be directly known. Signless is happiness should be directly known. Non-exertion is happiness should be directly known. Non-relinking is happiness should be directly known. Wrong course is happiness should be directly known. Non-coming forth is happiness should be directly known. Non-rebirth is happiness should be directly known. Non-birth is happiness should be directly known. Non-aging is happiness should be directly known. Non-sickness is happiness should be directly known. The Deathless is happiness should be directly known. Non-sorrow is happiness should be directly known. Non-lamentation is happiness should be directly known. Non-despair is happiness should be directly known.

Arising is suffering, non-arising is happiness should be directly known. Occurrence is suffering, non-occurrence is happiness should be directly known. Sign is suffering, signless is happiness should be directly known. Exertion is suffering, non-exertion is happiness should be directly known. Relinking is suffering, non-relinking is happiness should be directly known. Destination is suffering, wrong course is happiness should be directly known. Coming forth is suffering, non-coming forth is happiness should be directly known. Rebirth is suffering, non-rebirth is happiness should be directly known. Birth is suffering, non-birth is happiness should be directly known. Aging is suffering, non-aging is happiness should be directly known. Sickness is suffering, non-sickness is happiness should be directly known. Death is suffering, the Deathless is happiness should be directly known. Sorrow is suffering, non-sorrow is happiness should be directly known. Lamentation is suffering, non-lamentation is happiness should be directly known. Despair is suffering, non-despair is happiness should be directly known.

Arising is fear should be directly known. Occurrence as fear is to be directly known. Sign as fear is to be directly known. Accumulation as fear is to be directly known. Relinking as fear is to be directly known. Destination as fear is to be directly known. Production as fear is to be directly known. Rebirth as fear is to be directly known. Birth as fear is to be directly known. Aging as fear is to be directly known. Sickness as fear is to be directly known. Death as fear is to be directly known. Sorrow as fear is to be directly known. Lamentation as fear is to be directly known. Despair as fear is to be directly known.

Non-arising as security is to be directly known. Non-occurrence as security is to be directly known. Signless as security is to be directly known. Non-accumulation as security is to be directly known. Non-relinking as security is to be directly known. Wrong course as security is to be directly known. Non-production as security is to be directly known. Non-rebirth as security is to be directly known. Non-birth as security is to be directly known. Non-aging as security is to be directly known. Non-sickness as security is to be directly known. The Deathless as security is to be directly known. Sorrowlessness as security is to be directly known. Non-lamentation as security is to be directly known. Non-despair as security is to be directly known.

Arising is fear, non-arising is security is to be directly known. Occurrence is fear, non-occurrence is security is to be directly known. Sign is fear, signless is security is to be directly known. Accumulation is fear, non-accumulation is security is to be directly known. Relinking is fear, non-relinking is security is to be directly known. Destination is fear, wrong course is security is to be directly known. Production is fear, non-production is security is to be directly known. Rebirth is fear, non-rebirth is security is to be directly known. Birth is fear, non-birth is security is to be directly known. Aging is fear, non-aging is security is to be directly known. Sickness is fear, non-sickness is security is to be directly known. Death is fear, the Deathless is security is to be directly known. Sorrow is fear, sorrowlessness is security is to be directly known. Lamentation is fear, non-lamentation is security is to be directly known. Despair is fear, non-despair is security is to be directly known.

Arising as carnal is to be directly known. Occurrence as carnal is to be directly known. Sign as carnal is to be directly known. Exertion as carnal is to be directly known. Relinking as carnal is to be directly known. Destination as carnal is to be directly known. Production as carnal is to be directly known. Rebirth as carnal is to be directly known. Birth as carnal is to be directly known. Aging as carnal is to be directly known. Sickness as carnal is to be directly known. Death as carnal is to be directly known. Sorrow as carnal is to be directly known. Lamentation as carnal is to be directly known. Despair as carnal is to be directly known.

Non-arising as spiritual is to be directly known. Non-occurrence as spiritual is to be directly known. Signless as spiritual is to be directly known. Non-exertion as spiritual is to be directly known. Non-relinking as spiritual is to be directly known. Wrong course as spiritual is to be directly known. Non-production as spiritual is to be directly known. Non-rebirth as spiritual is to be directly known. Non-birth as spiritual is to be directly known. Non-aging as spiritual is to be directly known. Non-sickness as spiritual is to be directly known. The Deathless as spiritual is to be directly known. Sorrowlessness as spiritual is to be directly known. Non-lamentation as spiritual is to be directly known. Non-despair as spiritual is to be directly known.

Arising is carnal, non-arising is spiritual is to be directly known. Occurrence is carnal, non-occurrence is spiritual is to be directly known. Sign is carnal, signless is spiritual is to be directly known. Exertion is carnal, non-exertion is spiritual is to be directly known. Relinking is carnal, non-relinking is spiritual is to be directly known. Destination is carnal, wrong course is spiritual is to be directly known. Production is carnal, non-production is spiritual is to be directly known. Rebirth is carnal, non-rebirth is spiritual is to be directly known. Birth is carnal, non-birth is spiritual is to be directly known. Aging is carnal, non-aging is spiritual is to be directly known. Sickness is carnal, non-sickness is spiritual is to be directly known. Death is carnal, the Deathless is spiritual is to be directly known. Sorrow is carnal, sorrowlessness is spiritual is to be directly known. Lamentation is carnal, non-lamentation is spiritual is to be directly known. Despair is carnal, non-despair is spiritual is to be directly known.

Arising as formations is to be directly known. Occurrence as formations is to be directly known. Sign as formations is to be directly known. Accumulation as formations is to be directly known. Relinking as formations is to be directly known. Destination as formations is to be directly known. Production as formations is to be directly known. Rebirth as formations is to be directly known. Birth as formations is to be directly known. Aging as formations is to be directly known. Sickness as formations is to be directly known. Death as formations is to be directly known. Sorrow as formations is to be directly known. Lamentation as formations is to be directly known. Despair as formations is to be directly known.

Non-arising as Nibbāna is to be directly known. Non-occurrence as Nibbāna is to be directly known. Signless as Nibbāna is to be directly known. Non-accumulation as Nibbāna is to be directly known. Non-relinking as Nibbāna is to be directly known. Wrong course as Nibbāna is to be directly known. Non-production as Nibbāna is to be directly known. Non-rebirth as Nibbāna is to be directly known. Non-birth as Nibbāna is to be directly known. Non-aging as Nibbāna is to be directly known. Non-sickness as Nibbāna is to be directly known. The Deathless as Nibbāna is to be directly known. Sorrowless as Nibbāna is to be directly known. Non-lamentation as Nibbāna is to be directly known. Non-despair as Nibbāna is to be directly known.

Arising is formations, non-arising is Nibbāna is to be directly known. Occurrence is formations, non-occurrence is Nibbāna is to be directly known. Sign is formations, signless is Nibbāna is to be directly known. Accumulation is formations, non-accumulation is Nibbāna is to be directly known. Relinking is formations, non-relinking is Nibbāna is to be directly known. Destination is formations, wrong course is Nibbāna is to be directly known. Production is formations, non-production is Nibbāna is to be directly known. Rebirth is formations, non-rebirth is Nibbāna is to be directly known. Birth is formations, non-birth is Nibbāna is to be directly known. Aging is formations, non-aging is Nibbāna is to be directly known. Sickness is formations, non-sickness is Nibbāna is to be directly known. Death is formations, the Deathless is Nibbāna is to be directly known. Sorrow is formations, sorrowless is Nibbāna is to be directly known. Lamentation is formations, non-lamentation is Nibbāna is to be directly known. Despair is formations, non-despair is Nibbāna is to be directly known.

First recitation section.

11. The meaning of possession should be directly known; The meaning of retinue should be directly known; The meaning of fulfilment should be directly known; The meaning of one-pointedness should be directly known; The meaning of non-distraction should be directly known; The meaning of exertion should be directly known; The meaning of non-diffusion should be directly known; The meaning of clarity should be directly known; The meaning of imperturbability should be directly known; The meaning of maintenance of mind through establishment of unity should be directly known; The meaning of basis should be directly known; The meaning of range should be directly known; The meaning of abandoning should be directly known; The meaning of giving up should be directly known; The meaning of emergence should be directly known; The meaning of world-contraction should be directly known; The meaning of peace should be directly known; The meaning of sublime should be directly known; The meaning of liberation should be directly known; The meaning of taintless should be directly known; The meaning of crossing over should be directly known; The meaning of signless should be directly known; The meaning of undirected should be directly known; The meaning of voidness should be directly known; The meaning of single taste should be directly known; The meaning of non-transgression should be directly known; The meaning of coupling should be directly known; The meaning of leading out should be directly known; The meaning of cause should be directly known; The meaning of vision should be directly known; The meaning of authority should be directly known.

12. The meaning of non-distraction of serenity should be directly known; The meaning of contemplation of insight should be directly known; The meaning of single taste of serenity and insight should be directly known; The meaning of non-transcendence of the yoking together should be directly known; The meaning of undertaking of the training should be directly known; The meaning of range of the object should be directly known; The meaning of uplifting of the sluggish mind should be directly known; The meaning of restraining of the agitated mind should be directly known; The meaning of looking on at both when purified should be directly known; The meaning of achievement of distinction should be directly known; The meaning of higher penetration should be directly known; The meaning of breakthrough to the truths should be directly known; The meaning of establishing in cessation should be directly known.

The meaning of resolution of the faculty of faith should be directly known; The meaning of exertion of the faculty of energy should be directly known; The meaning of establishment of the faculty of mindfulness should be directly known; The meaning of non-distraction of the faculty of concentration should be directly known; The meaning of vision of the faculty of wisdom should be directly known.

The meaning of being unshakeable by lack of faith of the power of faith should be directly known; The unshakeable state of the power of energy in regard to laziness should be directly known; The unshakeable state of the power of mindfulness in regard to negligence should be directly known; The unshakeable state of the power of concentration in regard to restlessness should be directly known; The unshakeable state of the power of wisdom in regard to ignorance should be directly known.

The establishment state of the enlightenment factor of mindfulness should be directly known; The investigation state of the enlightenment factor of investigation-of-states should be directly known; The exertion state of the enlightenment factor of energy should be directly known; The pervading state of the enlightenment factor of rapture should be directly known; The peace state of the enlightenment factor of tranquillity should be directly known; The non-distraction state of the enlightenment factor of concentration should be directly known; The reflection state of the enlightenment factor of equanimity should be directly known.

The vision state of right view should be directly known; for one of right intention, the characteristic of application should be directly known; for right speech, the characteristic of restraint should be directly known; for right action, the characteristic of origination should be directly known; for right livelihood, the characteristic of cleansing should be directly known; for right effort, the characteristic of exertion should be directly known; for right mindfulness, the characteristic of establishment should be directly known; for right concentration, the characteristic of non-distraction should be directly known.

13. The characteristic of authority of the faculties should be directly known; the characteristic of unshakeability of the powers should be directly known; the characteristic of leading out of the enlightenment factors should be directly known; the characteristic of cause of the path should be directly known; the characteristic of establishment of the establishments of mindfulness should be directly known; the characteristic of striving of the right strivings should be directly known; the characteristic of success of the bases for spiritual power should be directly known; the characteristic of actuality of the truths should be directly known; the characteristic of tranquillization of the exertions should be directly known; the characteristic of realization of the fruits should be directly known.

The characteristic of application of thought should be directly known; The characteristic of examination in sustained thought should be directly known; The characteristic of pervading in rapture should be directly known; The characteristic of flowing in happiness should be directly known. The characteristic of one-pointedness in mind should be directly known. The characteristic of adverting should be directly known; The characteristic of cognizing should be directly known; The characteristic of understanding should be directly known; The characteristic of perceiving should be directly known; The characteristic of unification should be directly known. The characteristic of the known in direct knowledge should be directly known; The characteristic of judging in full understanding should be directly known; The characteristic of giving up in abandoning should be directly known; The characteristic of single taste in development should be directly known; The characteristic of touching in realization should be directly known; The characteristic as aggregate of the aggregates should be directly known; The characteristic as element of the elements should be directly known; The characteristic as base of the bases should be directly known; The characteristic as conditioned of the conditioned things should be directly known; The characteristic as unconditioned of the unconditioned should be directly known.

14. The characteristic of mind should be directly known; The characteristic of mind-immediacy should be directly known; The characteristic of emergence of mind should be directly known; The characteristic of turning away of mind should be directly known; The characteristic of cause of mind should be directly known; The characteristic of condition of mind should be directly known; The characteristic of basis of mind should be directly known; The characteristic of plane of mind should be directly known; The characteristic of object of mind should be directly known; The characteristic of range of mind should be directly known; The characteristic of conduct of mind should be directly known; The characteristic of destination of mind should be directly known; The characteristic of resolution of mind should be directly known; The characteristic of leading out of mind should be directly known; The characteristic of escape of mind should be directly known.

15. In unity, the meaning of adverting should be directly known; In unity, the meaning of cognizing should be directly known; In unity, the meaning of understanding should be directly known; In unity, the meaning of perceiving should be directly known; In unity, the meaning of oneness should be directly known; In unity, the meaning of binding should be directly known; In unity, the meaning of plunging should be directly known; In unity, the meaning of confidence should be directly known; In unity, the meaning of establishment should be directly known; In unity, the meaning of liberation should be directly known; In unity, the meaning of seeing "this is peaceful" should be directly known; In unity, the meaning of making it a vehicle should be directly known; In unity, the meaning of making it a basis should be directly known; In unity, the meaning of establishment should be directly known; In unity, the meaning of development should be directly known; In unity, the meaning of proper undertaking should be directly known; In unity, the meaning of possession should be directly known; In unity, the meaning of retinue should be directly known; In unity, the meaning of fulfilment should be directly known; In unity, the meaning of combination should be directly known; In unity, the meaning of foundation should be directly known; In unity, the meaning of cultivation should be directly known; In unity, the meaning of development should be directly known; In unity, the meaning of making much of should be directly known; In unity, the meaning of well emergence should be directly known; In unity, the meaning of complete liberation should be directly known; In unity, the meaning of awakening should be directly known; In unity, the meaning of following awakening should be directly known; In unity, the meaning of awakening against should be directly known; In unity, the meaning of complete awakening should be directly known; In unity, the meaning of enlightening should be directly known; In unity, the meaning of following enlightening should be directly known; In unity, the meaning of enlightening against should be directly known; In unity, the meaning of complete enlightening should be directly known; In unity, the meaning of aids to enlightenment should be directly known; In unity, the meaning of following aids to enlightenment should be directly known; In unity, the meaning of aids to enlightenment against should be directly known; In unity, the meaning of complete aids to enlightenment should be directly known; In unity, the meaning of illuminating should be directly known; In unity, the meaning of illuminating upwards should be directly known; In unity, the meaning of illuminating along should be directly known; In unity, the meaning of illuminating against should be directly known; In unity, the meaning of complete illuminating should be directly known.

16. The meaning of blazing forth should be directly known; The meaning of illuminating should be directly known; The meaning of tormenting defilements should be directly known; The meaning of stainlessness should be directly known; The meaning of spotlessness should be directly known; The meaning of purification should be directly known; The meaning of righteousness should be directly known; The meaning of tranquillity should be directly known; The meaning of seclusion should be directly known; The meaning of practicing seclusion should be directly known; The meaning of dispassion should be directly known; The meaning of practicing dispassion should be directly known; The meaning of cessation should be directly known; The meaning of practicing cessation should be directly known; The meaning of relinquishment should be directly known; The meaning of practicing relinquishment should be directly known; The meaning of liberation should be directly known; The meaning of practicing liberation should be directly known.

The meaning of desire should be directly known; The meaning of the root of desire should be directly known; The meaning of the basis of desire should be directly known; The meaning of the striving of desire should be directly known; The meaning of the success of desire should be directly known; The meaning of the resolution of desire should be directly known; The meaning of the exertion of desire should be directly known; The meaning of the establishment of desire should be directly known; The meaning of the non-distraction of desire should be directly known; The meaning of the vision of desire should be directly known.

The meaning of energy should be directly known; The meaning of the root of energy should be directly known; The meaning of the basis of energy should be directly known; The meaning of the striving of energy should be directly known; The meaning of the success of energy should be directly known; The meaning of the resolution of energy should be directly known; The meaning of the exertion of energy should be directly known; The meaning of the establishment of energy should be directly known; The meaning of the non-distraction of energy should be directly known; The meaning of the vision of energy should be directly known.

The characteristic of mind should be directly known; The meaning of the root of mind should be directly known; The meaning of the basis of mind should be directly known; The meaning of the striving of mind should be directly known; The meaning of the success of mind should be directly known; The meaning of the resolution of mind should be directly known; The meaning of the exertion of mind should be directly known; The meaning of the establishment of mind should be directly known; The meaning of the non-distraction of mind should be directly known; The meaning of the vision of mind should be directly known.

The meaning of investigation should be directly known; the meaning of root of investigation should be directly known; the meaning of basis of investigation should be directly known; the meaning of striving of investigation should be directly known; the meaning of success of investigation should be directly known; the meaning of determination of investigation should be directly known; the meaning of exertion of investigation should be directly known; the meaning of establishment of investigation should be directly known; the meaning of non-distraction of investigation should be directly known; the meaning of vision of investigation should be directly known.

17. The meaning of suffering should be directly known; the meaning of oppression of suffering should be directly known; the meaning of being conditioned of suffering should be directly known; the meaning of torment of suffering should be directly known; the meaning of change of suffering should be directly known. The meaning of origin should be directly known; the meaning of accumulation of origin should be directly known; the meaning of source of origin should be directly known; the meaning of bondage of origin should be directly known; the meaning of impediment of origin should be directly known; The meaning of cessation should be directly known; the meaning of escape of cessation should be directly known; the meaning of seclusion of cessation should be directly known; the meaning of being unconditioned of cessation should be directly known; the meaning of the Deathless of cessation should be directly known. The meaning of path should be directly known; the meaning of departure of path should be directly known; the characteristic of cause of the path should be directly known; the meaning of vision of path should be directly known; the meaning of authority of path should be directly known.

The meaning of actuality should be directly known; the meaning of non-self should be directly known; the meaning of truth should be directly known; the meaning of penetration should be directly known; the meaning of direct knowledge should be directly known; the meaning of full understanding should be directly known; the meaning of phenomena should be directly known; the meaning of element should be directly known; the meaning of the known should be directly known; the meaning of realization should be directly known; the meaning of contact should be directly known; the meaning of breakthrough should be directly known.

18. Renunciation is to be directly known; non-ill will is to be directly known; perception of light is to be directly known; non-distraction is to be directly known; defining of states is to be directly known; knowledge is to be directly known; gladness is to be directly known.

The first meditative absorption is to be directly known; the second meditative absorption is to be directly known; the third meditative absorption is to be directly known; the fourth meditative absorption is to be directly known. The attainment of the base of the infinity of space is to be directly known; the attainment of the base of the infinity of consciousness is to be directly known; the attainment of the base of nothingness is to be directly known; the attainment of the base of neither perception nor non-perception is to be directly known.

Contemplation of impermanence is to be directly known; Contemplation of suffering is to be directly known; Contemplation of non-self is to be directly known; Contemplation of revulsion is to be directly known; Contemplation of dispassion is to be directly known; Contemplation of cessation is to be directly known; Contemplation of relinquishment is to be directly known; Contemplation of destruction is to be directly known; Contemplation of air is to be directly known; Contemplation of change is to be directly known; Contemplation of the signless is to be directly known; Contemplation of the undirected is to be directly known; Contemplation of voidness is to be directly known; Insight into things through higher wisdom is to be directly known; Knowledge and vision of things as they really are is to be directly known; Contemplation of danger is to be directly known; Contemplation of reflection is to be directly known; Contemplation of world-contraction is to be directly known.

19. The path of stream-entry is to be directly known; The attainment of the fruition of stream-entry is to be directly known; The path of once-returning is to be directly known; The attainment of the fruition of once-returning is to be directly known; The path of non-returning is to be directly known; The attainment of the fruition of non-returning is to be directly known; The path of Arahantship is to be directly known; The attainment of the fruition of Arahantship is to be directly known.

The faculty of faith in the sense of resolution is to be directly known; the faculty of energy is to be directly known in the sense of exertion; the faculty of mindfulness is to be directly known in the sense of establishing; the faculty of concentration is to be directly known in the sense of non-distraction; the faculty of wisdom is to be directly known in the sense of vision; the power of faith is to be directly known in the sense of being unshakeable in lack of faith; the power of energy is to be directly known in the sense of being unshakeable in laziness; the power of mindfulness is to be directly known in the sense of being unshakeable in negligence; the power of concentration is to be directly known in the sense of being unshakeable in restlessness; the power of wisdom is to be directly known in the sense of being unshakeable in ignorance; the mindfulness enlightenment factor is to be directly known in the sense of establishing; the investigation-of-states enlightenment factor is to be directly known in the sense of discrimination; the energy enlightenment factor is to be directly known in the sense of exertion; the rapture enlightenment factor is to be directly known in the sense of pervading; the tranquillity enlightenment factor is to be directly known in the sense of peace; the concentration enlightenment factor is to be directly known in the sense of non-distraction; the equanimity enlightenment factor is to be directly known in the sense of reflection.

Right view is to be directly known in the sense of vision; right intention is to be directly known in the sense of application; right speech is to be directly known in the sense of restraint; right action is to be directly known in the sense of origination; right livelihood is to be directly known in the sense of cleansing; right effort is to be directly known in the sense of exertion; right mindfulness is to be directly known in the sense of establishment; right concentration is to be directly known in the sense of non-distraction;

the faculties are to be directly known in the sense of authority; in the sense of being unshakable, powers should be directly known; in the sense of leading out, enlightenment factors should be directly known; in the sense of cause, the path should be directly known; in the sense of establishing, foundations of mindfulness should be directly known; in the sense of striving, right strivings should be directly known; in the sense of succeeding, bases for spiritual power should be directly known; in the sense of actuality, truths should be directly known; in the sense of non-distraction, serenity should be directly known; in the sense of contemplation, insight should be directly known; in the sense of single taste, serenity and insight should be directly known; in the sense of non-excess, the coupling should be directly known.

in the sense of restraint, purification of virtue should be directly known; In the sense of non-distraction, purification of mind should be directly known; In the sense of vision, purification of view should be directly known; In the sense of freedom, deliverance should be directly known; In the sense of penetration, true knowledge should be directly known; In the sense of giving up, liberation should be directly known; In the sense of cutting off, knowledge of destruction should be directly known; In the sense of tranquillization, knowledge of non-arising should be directly known.

20. Desire should be directly known in the sense of being a root; Attention should be directly known in the sense of being an originator; Contact should be directly known in the sense of being a conjunction; Feeling should be directly known in the sense of being a meeting point; Concentration should be directly known in the sense of being foremost; Mindfulness should be directly known in the sense of being an authority; Wisdom should be directly known in the sense of being supreme; Liberation should be directly known in the sense of being the core; Nibbāna grounded upon the Deathless should be directly known in the sense of being the final goal.

Whatever things are directly known, those things are known. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things should be directly known" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

The second recitation section.

21. How is "These things should be fully understood" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

One thing should be fully understood - Contact is tainted and subject to clinging. Two things should be fully understood - name and form. Three things should be fully understood - three feelings. Four things should be fully understood - four nutriments. Five things should be fully understood - the five aggregates of clinging. Six things should be fully understood - the six internal sense bases. Seven things should be fully understood - seven stations for consciousness. Eight things should be fully understood - eight worldly conditions. Nine things should be fully understood - nine abodes of beings. Ten things should be fully understood - ten sense bases.

"All, monks, is to be fully understood. And what, monks, is all that is to be fully understood? The eye, monks, is to be fully understood; forms are to be fully understood; eye-consciousness is to be fully understood; eye-contact is to be fully understood; whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be fully understood. The ear is to be fully understood; sounds are to be fully understood...etc... the nose is to be fully understood, odours are to be fully understood... the tongue is to be fully understood; tastes are to be fully understood... the body is to be fully understood; tactile objects are to be fully understood...etc... the mind is to be fully understood; mental phenomena are to be fully understood... mind-consciousness is to be fully understood; mind-contact is to be fully understood; whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be fully understood." Form is to be fully understood...etc... feeling is to be fully understood... perception is to be fully understood... formations are to be fully understood... consciousness is to be fully understood... the eye is to be fully understood...etc... aging and death are to be fully understood... Nibbāna grounded upon the Deathless should be fully understood in the sense of being the final goal. When one strives for the attainment of whatever things, those things are attained, thus those things are fully understood and investigated.

22. For one striving for the purpose of gaining renunciation, renunciation is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining non-ill will, non-ill will is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining perception of light, perception of light is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining non-distraction, non-distraction is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining defining of states, defining of states is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining knowledge, knowledge is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining gladness, gladness is gained. Thus that state is both fully understood and investigated.

For one striving for the purpose of gaining the first meditative absorption, the first meditative absorption is gained. Thus that state is both fully understood and investigated. second meditative absorption... etc... third meditative absorption... For one striving for the purpose of gaining the fourth meditative absorption, the fourth meditative absorption is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining the attainment of the base of the infinity of space, the attainment of the base of the infinity of space is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining the attainment of the base of the infinity of consciousness, the attainment of the base of the infinity of consciousness is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining the attainment of the base of nothingness, the attainment of the base of nothingness is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining the attainment of the base of neither-perception-nor-non-perception, the attainment of the base of neither-perception-nor-non-perception is gained. Thus that state is both fully understood and investigated.

For one striving for the purpose of gaining the contemplation of impermanence, the contemplation of impermanence is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of suffering, contemplation of suffering is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of non-self, contemplation of non-self is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of disenchantment, contemplation of disenchantment is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of dispassion, contemplation of dispassion is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of cessation, contemplation of cessation is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of relinquishment, contemplation of relinquishment is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of destruction, contemplation of destruction is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of passing away, contemplation of passing away is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of change, contemplation of change is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of the signless, contemplation of the signless is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of the undirected, contemplation of the undirected is gained. Thus that state is both fully understood and investigated. For one striving for the purpose of gaining contemplation of emptiness, contemplation of emptiness is gained. Thus that state is both fully understood and investigated.

For one striving for the purpose of gaining insight into states through higher wisdom, insight into states through higher wisdom is gained. Thus that state is both fully understood and investigated. When one strives for the attainment of the knowledge and vision of things as they really are, the knowledge and vision of things as they really are is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the contemplation of danger, the contemplation of danger is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the contemplation of reflection, the contemplation of reflection is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the contemplation of turning away, the contemplation of turning away is attained. Thus that state is both fully understood and investigated.

When one strives for the attainment of the path of stream-entry, the path of stream-entry is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the path of once-return, the path of once-return is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the path of non-return, the path of non-return is attained. Thus that state is both fully understood and investigated. When one strives for the attainment of the path of Arahantship, the path of Arahantship is attained. Thus that state is both fully understood and investigated.

When one strives for the attainment of whatever things, those things are attained. Thus those things are fully understood and investigated. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things should be fully understood" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

23. How is "These things should be abandoned" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

One thing should be abandoned - the conceit "I am". Two things should be abandoned - ignorance and craving for existence. Three things should be abandoned - three cravings. Four things should be abandoned - four floods. Five things should be abandoned - five hindrances. Six things should be abandoned - six classes of craving. Seven things should be abandoned - seven underlying tendencies. Eight things should be abandoned - eight wrongnesses. Nine things should be abandoned - nine things rooted in craving. Ten things should be abandoned - ten kinds of wrongness.

24. Two kinds of abandoning - abandoning by elimination, and abandoning by tranquillization. Abandoning by elimination is for one developing the supramundane path leading to destruction; abandoning by tranquillization is at the moment of fruition. Three kinds of abandoning - this is the escape from sensual pleasures, namely renunciation; this is the escape from form, namely the formless; and for whatever has come to be, is conditioned and dependently arisen, cessation is its escape. For one who has gained renunciation, sensual pleasures are both abandoned and given up. For one who has gained the formless, forms are both abandoned and given up. For one who has gained cessation, formations are both abandoned and given up. Four kinds of abandoning: one abandons while penetrating the truth of suffering through full understanding; one abandons while penetrating the truth of origin through abandoning; one abandons while penetrating the truth of cessation through realization; one abandons while penetrating the truth of the path through development. Five kinds of abandoning - abandoning by suppression, abandoning by substitution of opposites, abandoning by elimination, abandoning by tranquillization, abandoning by escape. Abandoning by suppression is for one developing the first meditative absorption regarding the hindrances; abandoning by substitution of opposites is for one developing concentration pertaining to penetration regarding views; abandoning by elimination is for one developing the supramundane path leading to destruction; abandoning by tranquillization is at the moment of fruition; abandoning by escape is cessation, Nibbāna.

"All, monks, is to be abandoned. And what, monks, is all that is to be abandoned? The eye, monks, is to be abandoned; forms are to be abandoned; eye-consciousness is to be abandoned; eye-contact is to be abandoned; whatever feeling arises with eye-contact as condition - 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...etc... The nose is to be abandoned; odours are to be abandoned... The tongue is to be abandoned; tastes are to be abandoned... The body is to be abandoned; tactile objects are to be abandoned... The mind is to be abandoned; mind-objects are to be abandoned... mind-consciousness is to be abandoned;... mind-contact is to be abandoned; whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned." Seeing form, one abandons it; seeing feeling, one abandons it; seeing perception, one abandons it; seeing formations, one abandons them; seeing consciousness, one abandons it. The eye...etc... aging-and-death...etc... seeing Nibbāna grounded upon the Deathless in the sense of being the final goal, one abandons it. Whatever things are abandoned, those things are given up. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things should be abandoned" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

Third recitation section.

25. How is "These things should be developed" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

One thing should be developed - mindfulness directed to the body accompanied by pleasure. Two things should be developed - serenity and insight. Three things should be developed - three kinds of concentration. Four things should be developed - The four foundations of mindfulness. Five things should be developed - five-factored concentration. Six things should be developed - the six bases of recollection. Seven things should be developed - the seven enlightenment factors. Eight things should be developed - the Noble Eightfold Path. Nine things should be developed - the nine factors for striving for purification. Ten things should 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 wholesome states not included in these spheres. Development of wholesome states pertaining to the form-sphere is low, middling, and sublime. Development of wholesome states pertaining to the formless-sphere is low, middling, and sublime. Development of wholesome states not included in these spheres is sublime.

27. Four kinds of development - one develops while penetrating the truth of suffering through full understanding, one develops while penetrating the truth of origin through abandoning, one develops while penetrating the truth of cessation through realization, one develops while penetrating the truth of the path through development. These are the four kinds of development.

Another four kinds of development - development of searching, development of gaining, development of single taste, development of cultivation. What is the development of searching? For all those entering concentration, the states born there are of single taste - this is the development of searching. What is the development of gaining? For all those who have attained concentration, the states born there do not exceed one another - this is the development of gaining. What is the development of single taste? When developing the faculty of faith in the sense of resolution, the four faculties through the power of the faculty of faith become of single taste - development in the sense of single taste of the faculties. When developing the faculty of energy in the sense of exertion, the four faculties through the power of the faculty of energy become of single taste - development in the sense of single taste of the faculties. When developing the faculty of mindfulness in the sense of establishing, the four faculties through the power of the faculty of mindfulness become of single taste - development in the sense of single taste of the faculties. When developing the faculty of concentration in the sense of non-distraction, the four faculties through the power of the faculty of concentration become of single taste - development in the sense of single taste of the faculties. When developing the faculty of wisdom in the sense of seeing, the four faculties through the power of the faculty of wisdom become of single taste - development in the sense of single taste of the faculties.

When developing the power of faith in the sense of being unshakeable in lack of faith, the four powers through the power of the power of faith become of single taste - development in the sense of single taste of the powers. When developing the power of energy in the sense of being unshakeable in laziness, the four powers through the power of the power of energy become of single taste - development in the sense of single taste of the powers. When developing the power of mindfulness in the sense of being unshakeable in negligence, the four powers through the power of the power of mindfulness become of single taste - development in the sense of single taste of the powers. When developing the power of concentration in the sense of being unshakeable in restlessness, the four powers through the power of the power of concentration become of single taste - development in the sense of single taste of the powers. When developing the power of wisdom in the sense of being unshakeable in ignorance, the four powers through the power of the power of wisdom become of single taste - development in the sense of single taste of the powers.

When developing the enlightenment factor of mindfulness in the sense of establishing, the six enlightenment factors through the power of the enlightenment factor of mindfulness become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of investigation-of-states in the sense of discrimination, the six enlightenment factors through the power of the enlightenment factor of investigation-of-states become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of energy in the sense of exertion, the six enlightenment factors through the power of the enlightenment factor of energy become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of rapture in the sense of pervading, the six enlightenment factors through the power of the enlightenment factor of rapture become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of tranquillity in the sense of peace, the six enlightenment factors through the power of the enlightenment factor of tranquillity become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of concentration in the sense of non-distraction, the six enlightenment factors through the power of the enlightenment factor of concentration become of single taste - development in the sense of single taste of the enlightenment factors. When developing the enlightenment factor of equanimity in the sense of reflection, the six enlightenment factors through the power of the enlightenment factor of equanimity become of single taste - development in the sense of single taste of the enlightenment factors.

When developing right view in the sense of vision, the seven path factors through the power of right view become of single taste - development in the sense of single taste of the path factors. When developing right intention in the sense of application, the seven path factors through the power of right intention become of single taste - development in the sense of single taste of the path factors. When developing right speech in the sense of restraint, the seven path factors through the power of right speech become of single taste - development in the sense of single taste of the path factors. When developing right action in the sense of origination, the seven path factors through the power of right action become of single taste - development in the sense of single taste of the path factors. When developing right livelihood in the sense of cleansing, the seven path factors through the power of right livelihood become of single taste - development in the sense of single taste of the path factors. When developing right effort in the sense of exertion, the seven path factors through the power of right effort become of single taste - development in the sense of single taste of the path factors. When developing right mindfulness in the sense of establishment, the seven path factors through the power of right mindfulness become of single taste - development in the sense of single taste of the path factors. When developing right concentration in the sense of non-distraction, the seven path factors through the power of right concentration become of single taste - development in the sense of single taste of the path factors. This is development of single taste.

What is development through repetition? Here a monk practises in the morning, practises at noon, practises in the evening, practises before the meal, practises after the meal, practises in the first watch, practises in the middle watch, practises in the last watch, practises at night, practises during the day, practises day and night, practises in the dark fortnight, practises in the bright fortnight, practises in the rainy season, practises in winter, practises in summer, practises in the first stage of life, practises in the middle stage of life, practises in the last stage of life - this is development by practice. These are the four kinds of development.

28. Another four kinds of development - development in the sense of non-excess of states born there, development in the sense of single taste of the faculties, development in the sense of promoting energy appropriate to that, development in the sense of practice. How is there development in the sense of non-excess of states born there? When abandoning sensual desire, the states born through renunciation do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning ill will, the states born through non-ill will do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning sloth and torpor, the states born through the perception of light do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning restlessness, the states born through non-distraction do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning doubt, the states born through definition of states do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning ignorance, the states born through knowledge do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning discontent, the states born through gladness do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning the hindrances, the states born through the first meditation do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning applied and sustained thought, the states born through the second meditation do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning rapture, the states born through the third meditation do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning pleasure and pain, the states born through the fourth meditation do not exceed one another - this is development in the sense of non-excess of states born there.

When abandoning perception of form, perception of sensory impingement, and perception of diversity, the states born through attainment of the base of infinity of space do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of the base of infinity of space, the states born through attainment of the base of infinity of consciousness do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of the base of infinity of consciousness, the states born through attainment of the base of nothingness do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of the base of nothingness, the states born through attainment of the base of neither-perception-nor-non-perception do not exceed one another - this is development in the sense of non-excess of states born there.

When abandoning perception of permanence, the states born through contemplation of impermanence do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of pleasure, the states born through contemplation of pain do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of self, the states born through contemplation of non-self do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning delight, the states born through contemplation of disenchantment do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning lust, the states born through contemplation of dispassion do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning origin, the states born through contemplation of cessation do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning grasping, the states born through contemplation of relinquishment do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of compactness, the states born through contemplation of destruction do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning accumulation, the states born through contemplation of decay do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning perception of stability, the states born through contemplation of change do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning the sign, the states born through contemplation of the signless do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning wish, the states born through contemplation of the undirected do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning adherence, the states born through contemplation of voidness do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning adherence to grasping at substance, the states born through higher wisdom and insight into states do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning adherence to confusion, the states born through vision and knowledge of things as they really are do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning adherence to attachment, the states born through contemplation of danger do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning non-reflection, the states born through contemplation of reflection do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning adherence to bondage, the states born through contemplation of world-contraction do not exceed one another - this is development in the sense of non-excess of states born there.

When abandoning defilements seen as one, the states born through the path of stream-entry do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning gross defilements, the states born through the path of once-return do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning residual defilements, the states born through the path of non-return do not exceed one another - this is development in the sense of non-excess of states born there. When abandoning all defilements, the states born through the path of arahantship do not exceed one another - this is development in the sense of non-excess of states born there. Thus there is development in the sense of non-excess of states born there.

How is there development in the sense of single taste of the faculties? When abandoning sensual desire, the five faculties through renunciation become of single taste - development in the sense of single taste of the faculties. When abandoning ill will, the five faculties through non-ill will become of single taste - development in the sense of single taste of the faculties...etc... When abandoning all defilements, the five faculties through the path of arahantship become of single taste - development in the sense of single taste of the faculties. Thus there is development in the sense of single taste of the faculties.

How is there development in the sense of promoting energy appropriate to that? When abandoning sensual desire, he exerts energy through renunciation - development in the sense of exerting energy appropriate to that. When abandoning ill will, he exerts energy through non-ill will - development in the sense of exerting energy appropriate to that...etc... When abandoning all defilements, he exerts energy through the path of arahantship - development in the sense of exerting energy appropriate to that. Thus there is development in the sense of exerting energy appropriate to that.

How is there development in the sense of practice? When abandoning sensual desire, he practises renunciation - development in the sense of practice. When abandoning ill will, he practises non-ill will - development in the sense of practice...etc... When abandoning all defilements, he practises the path of arahantship - development in the sense of practice. Thus there is development in the sense of practice.

These four kinds of development he develops seeing form, he develops seeing feeling, he develops seeing perception, he develops seeing formations, he develops seeing consciousness, the eye...etc... aging-and-death...etc... seeing Nibbāna grounded upon the Deathless in the sense of being the final goal, one develops it. Whatever things are developed, those things are of one taste. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things should be developed" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

Fourth recitation section.

29. How is "These things should be realized" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

One thing should be realized - Unshakable liberation of mind. Two things are to be realized - true knowledge and liberation. Three things are to be realized - the three true knowledges. Four things are to be realized - the four fruits of the ascetic life. Five things are to be realized - the five aggregates of the Teaching. Six things are to be realized - the six direct knowledges. Seven things are to be realized - the seven powers of one whose taints are destroyed. Eight things are to be realized - the eight deliverances. Nine things are to be realized - the nine progressive cessations. Ten things are to be realized - the ten qualities of one beyond training.

"All, monks, is to be realized. And what, monks, is all that is to be realized? The eye, monks, is to be realized; forms are to be realized; eye-consciousness is to be realized; eye-contact is to be realized; whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be realized. The ear is to be realized; sounds are to be realized...etc... The nose is to be realized; odours are to be realized... The tongue is to be realized; tastes are to be realized... The body is to be realized; tactile objects are to be realized... The mind is to be realized; mind-objects are to be realized; mind-consciousness is to be realized; mind-contact is to be realized; whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be realized." Seeing form, one realizes it; seeing feeling, one realizes it; seeing perception, one realizes it; seeing formations, one realizes it; seeing consciousness, one realizes it. The eye...etc... aging-and-death...etc... seeing Nibbāna grounded upon the Deathless in the sense of being the final goal, one realizes it. Whatever things are realized, those things are experienced. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things should be realized" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

30. How is "These things pertain to deterioration, these things pertain to stability, these things pertain to distinction, these things pertain to penetration" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

For one who gains the first meditation, perceptions and attention accompanied by sensual pleasure assail him - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention unaccompanied by thought assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

For one who gains the second meditation, perceptions and attention accompanied by thought assail one - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by equanimity and happiness assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

For one who attains the third meditation, perceptions and attention accompanied by rapture and happiness assail one - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by neither-painful-nor-pleasant feeling assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

For one who attains the fourth meditation, perceptions and attention accompanied by equanimity assail one - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by the base of the infinity of space assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

Perceptions and attention accompanied by form assail one who attains the base of the infinity of space - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by the base of infinite consciousness assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

One who gains the base of infinite consciousness is assailed by perceptions and attention accompanied by the base of the infinity of space - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by the base of nothingness assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration.

For one who gains the base of nothingness, perceptions and attention accompanied by the base of infinite consciousness assail one - A thing that partakes of deterioration. Mindfulness in accordance with that Teaching becomes established - A thing that partakes of stability. Perceptions and attention accompanied by the base of neither-perception-nor-non-perception assail one - A thing that partakes of distinction. Perceptions and attention accompanied by revulsion and connected with dispassion assail one - A thing that partakes of penetration. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "These things pertain to deterioration, these things pertain to stability, these things pertain to distinction, these things pertain to penetration" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

31. How is "All formations are impermanent, all formations are suffering, all phenomena are non-self" - giving ear to this, the wisdom in understanding that is knowledge born of learning? "Form is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of corelessness" - giving ear to this, the wisdom in understanding that is knowledge born of learning. "Feeling...etc... perception... formations... consciousness... eye...etc... aging-and-death is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of corelessness" - giving ear to this, the wisdom in understanding that is knowledge born of learning. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "All formations are impermanent, all formations are suffering, all phenomena are non-self" - giving ear to this, the wisdom in understanding that is knowledge born of learning.

32. How is "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 way leading to the cessation of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning?

33. Therein, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not getting what one wishes is suffering; in brief, the five aggregates of clinging are suffering.

Therein, what is birth? The birth, production, coming forth, manifestation, appearance of the aggregates, obtaining of the sense bases in various orders of beings - this is called birth.

Therein what is aging? The aging, decaying, broken teeth, grey hair, wrinkled skin, decline of life-span, deterioration of the faculties in various orders of beings - this is called aging.

Therein what is death? The passing away, falling away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the body, cutting off of the life faculty of various beings from various orders of beings - this is called death.

Therein what is sorrow? When one is touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, or touched by disaster regarding virtue, or touched by disaster regarding views, or when one is touched by some kind of disaster or some kind of painful state, the sorrow, sorrowing, sorrowfulness, inner sorrow, inner grief, mental affliction, displeasure, arrow of sorrow - this is called sorrow.

Therein, what is lamentation? When one is touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, or touched by disaster regarding virtue, or touched by disaster regarding views, or when one is touched by some kind of disaster or some kind of painful state, the crying, lamenting, crying out, lamenting out, state of crying, state of lamentation, talk, prattle, chatter, wailing, state of wailing, state of prattling - this is called lamentation.

Therein what is suffering? That which is bodily discomfort, bodily pain, unpleasant and painful feeling born of bodily contact, unpleasant and painful feeling born of body-contact - this is called suffering.

Therein what is displeasure? That which is mental discomfort, mental pain, unpleasant feeling born of mental contact, unpleasant and painful feeling born of mind-contact - this is called displeasure.

Therein what is despair? When one is touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, or touched by disaster regarding virtue, or touched by disaster regarding views, or when one is touched by some kind of disaster or some kind of painful state, the distress, despair, being distressed, being in despair, state of distress, state of despair - this is called despair.

Therein, what is the suffering of association with the unloved? Here, when one has undesirable, unpleasant, disagreeable forms, sounds, odours, tastes, tactile objects, or when one has those who wish one harm, wish one ill, wish one discomfort, wish one bondage, the meeting, coming together, connection, and mixing with them - this is called the suffering of association with the unloved.

Therein, what is the suffering of separation from the loved? Here, when one has desirable, pleasant, agreeable forms, sounds, odours, tastes, tactile objects, or when one has those who wish one good, wish one welfare, wish one comfort, wish one security from bondage - mother or father or brother or sister or friends or colleagues or relatives or family members - the non-meeting, non-coming together, non-connection, and non-mixing with them - this is called the suffering of separation from the loved.

Therein, what is the suffering of not getting what one wishes? In beings who are subject to birth, such a wish arises - "Oh, may we not be subject to birth! May birth not come to us!" But this cannot be attained by wishing - this is the suffering of not getting what one wishes. In beings who are subject to aging... etc... In beings who are subject to illness... In beings who are subject to death... In beings who are subject to sorrow, lamentation, pain, displeasure, and despair, such a wish arises - "Oh, may we not be subject to sorrow, lamentation, pain, displeasure, and despair! May sorrow, lamentation, pain, displeasure, and despair not come to us!" But this cannot be attained by wishing - this is the suffering of not getting what one wishes.

Therein, what, in brief, are the five aggregates of clinging that are suffering? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness - these are called, in brief, the five aggregates of clinging that are suffering. This is called the noble truth of suffering.

34. Therein what is the noble truth of the origin of suffering? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, that is - craving for sensual pleasures, craving for existence, craving for non-existence. And where does that craving arise when arising, where does it settle when settling? Whatever in the world is pleasant and agreeable, there this craving arises when arising, there it settles when settling. And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. The ear in the world... etc... The nose in the world... The tongue in the world... The body in the world... The mind in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. Forms in the world are pleasant and agreeable; there this craving arises when arising, there it settles when settling. Sounds in the world are pleasant and agreeable...etc... Mental phenomena in the world... Eye-consciousness in the world...etc... Mind-consciousness in the world... Eye-contact in the world...etc... Mind-contact in the world... Feeling born of eye-contact in the world...etc... Feeling born of mind-contact in the world... Perception of form in the world...etc... Perception of mental phenomena in the world... Volition regarding form in the world...etc... Volition regarding mental phenomena in the world... Craving for form in the world...etc... Craving for mental phenomena in the world... Thought of form in the world...etc... Thought of mental phenomena in the world... Examination of form in the world...etc... examination of mental phenomena in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. This is called the noble truth of the origin of suffering.

35. Therein what is the noble truth of the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance. And where is that craving abandoned when being abandoned, where does it cease when ceasing? Whatever in the world is pleasant and agreeable, there this craving is abandoned when being abandoned, there it ceases when ceasing. And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing...etc... examination of mental phenomena in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing. This is called the noble truth of the cessation of suffering.

36. Therein, what is the noble truth of the way leading to the cessation of suffering? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Therein, what is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering - this is called right view.

Therein, what is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness - this is called right intention.

Therein, what is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter - this is called right speech.

Therein, what is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct - this is called right action.

Therein, what is right livelihood? Here, a noble disciple, having abandoned wrong livelihood, makes their living by right livelihood - this is called right livelihood.

Therein, what is right effort? Here, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states, for the abandoning of arisen evil unwholesome states...etc... ...etc... for the arising of unarisen wholesome states... he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states - this is called right effort.

Therein, what is right mindfulness? Here a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc... In mind... etc... he dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world - this is called right mindfulness.

Therein, what is right concentration? Here a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - "One who is equanimous and mindful, one who dwells in happiness" - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration. This is called the noble truth of the way leading to the cessation of suffering. That is knowledge in the sense of knowing, wisdom in the sense of understanding. 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 way leading to the cessation of suffering" - giving ear to this, the wisdom in understanding that is knowledge born of learning. Thus is the wisdom gained in giving ear to the Teaching knowledge born of learning.

Exposition of Knowledge Born of Learning, First.

2.

Exposition of Knowledge Born of Virtuous Behaviour

37. How is the wisdom gained in restraint after hearing knowledge born of virtuous behaviour? Five kinds of virtue - virtue purified by having limits, virtue purified by having no limits, virtue purified by being complete, virtue purified by being unattached, virtue purified by tranquillization.

Therein what is virtue purified by having limits? For those not fully ordained there are training rules with limits - this is virtue purified by having limits. What is virtue purified by having no limits? For those fully ordained there are training rules without limits - this is virtue purified by having no limits. What is virtue purified by being complete? For good ordinary persons engaged in wholesome things, who fully practice the training of learners, who are unconcerned with body and life, who have given up their life - this is virtue purified by being complete. What is virtue purified by being unattached? For the seven learners - this is virtue purified by being unattached. What is virtue purified by tranquillization? For the disciples of the Truth Finder whose taints are destroyed, for privately enlightened ones, for The Truth Finders, Worthy Ones, Perfectly Enlightened Ones - this is virtue purified by tranquillization.

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

What is that virtue limited by gain? Here someone for the cause of gain, with gain as condition, for the reason of gain, transgresses a training rule that has been undertaken - this is that virtue limited by gain. What is that virtue limited by fame? Here someone for the cause of fame, with fame as condition, for the reason of fame, transgresses a training rule that has been undertaken - this is that virtue limited by fame. What is that virtue limited by relatives? Here someone for the cause of relatives, with relatives as condition, for the reason of relatives, transgresses a training rule that has been undertaken - this is that virtue limited by relatives. What is that virtue limited by limbs? Here someone for the cause of limbs, with limbs as condition, for the reason of limbs, transgresses a training rule that has been undertaken - this is that virtue limited by limbs. What is that virtue limited by life? Here someone for the cause of life, with life as condition, for the reason of life, transgresses a training rule that has been undertaken - this is that virtue limited by life. Such kinds of virtue are broken, flawed, blotched, mottled, not liberating, not praised by the wise, misapprehended, not conducive to concentration, not grounds for non-regret, not grounds for gladness, not grounds for rapture, not grounds for tranquillity, not grounds for happiness, not grounds for concentration, not grounds for knowledge and vision of things as they really are, do not lead to complete revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna - this is that virtue that is limited.

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

What is that virtue not limited by gain? Here someone for the cause of gain, with gain as condition, for the reason of gain, does not even give rise to a thought of transgressing a training rule that has been undertaken - how could he transgress it! This is that virtue not limited by gain. What is that virtue not limited by fame? Here someone for the cause of fame, with fame as condition, for the reason of fame, does not even give rise to a thought of transgressing a training rule that has been undertaken - how could he transgress it! This is that virtue not limited by fame. What is that virtue not limited by relatives? Here someone for the cause of relatives, with relatives as condition, for the reason of relatives, does not even give rise to a thought of transgressing a training rule that has been undertaken - how could he transgress it! This is that virtue not limited by relatives. What is that virtue not limited by limbs? Here someone for the cause of limbs, with limbs as condition, for the reason of limbs, does not even give rise to a thought of transgressing a training rule that has been undertaken - how could he transgress it! This is that virtue not limited by limbs. What is that virtue not limited by life? Here someone for the cause of life, with life as condition, for the reason of life, does not even give rise to a thought of transgressing a training rule that has been undertaken - how could he transgress it! This is that virtue not limited by life. Such virtues that are unbroken, untorn, unblotched, unmottled, liberating, praised by the wise, untarnished, conducive to concentration, grounds for non-regret, grounds for gladness, grounds for rapture, grounds for tranquillity, grounds for happiness, grounds for concentration, grounds for knowledge and vision of things as they really are, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna - this is that virtue that is unlimited.

39. What is virtue? How many kinds of virtue are there? What is the origin of virtue? How many factors combine in virtue?

What is virtue? Virtue is volition, virtue is mental, virtue is restraint, virtue is non-transgression. How many kinds of virtue are there? There are three kinds of virtue - wholesome virtue, unwholesome virtue, undeclared virtue. What is the origin of virtue? Wholesome virtue originates from wholesome consciousness, unwholesome virtue originates from unwholesome consciousness, undeclared virtue originates from undeclared consciousness. How many factors combine in virtue? Virtue combines with restraint, virtue combines with non-transgression, virtue combines with volition arisen in such a state.

40. Destruction of life is virtue in the sense of restraint, virtue in the sense of non-transgression. Taking what is not given is virtue in the sense of restraint, virtue in the sense of non-transgression. Sexual misconduct is virtue in the sense of restraint, virtue in the sense of non-transgression. False speech is virtue in the sense of restraint, virtue in the sense of non-transgression. Divisive speech is virtue in the sense of restraint, virtue in the sense of non-transgression. Harsh speech is virtue in the sense of restraint, virtue in the sense of non-transgression. Idle chatter is virtue in the sense of restraint, virtue in the sense of non-transgression. Covetousness is virtue in the sense of restraint, virtue in the sense of non-transgression. Ill will is virtue in the sense of restraint, virtue in the sense of non-transgression. Wrong view is virtue in the sense of restraint, virtue in the sense of non-transgression.

41. Through renunciation sensual desire is virtue in the sense of restraint, virtue in the sense of non-transgression. Through non-ill will ill will is virtue in the sense of restraint, virtue in the sense of non-transgression. Through perception of light sloth and torpor...etc... through non-distraction restlessness... through defining of states doubt... through knowledge ignorance... through gladness discontent...

Through the first meditative absorption the hindrances...etc... with the second meditative absorption, thought and examination... with the third meditative absorption, rapture... with the fourth meditative absorption, pleasure and pain... with the attainment of the base of infinity of space, perception of form, perception of sensory impingement, perception of diversity... with the attainment of the base of infinite consciousness, perception of the base of infinity of space... with the attainment of the base of nothingness, perception of the base of infinite consciousness... with the attainment of the base of neither-perception-nor-non-perception, perception of the base of nothingness.

With the contemplation of impermanence, perception of permanence...etc... by contemplation of suffering, perception of happiness... by contemplation of non-self, perception of self... by contemplation of revulsion, delight... by contemplation of dispassion, lust... by contemplation of cessation, origination... by contemplation of relinquishment, grasping... by contemplation of destruction, perception of compactness... by contemplation of passing away, accumulation... by contemplation of change, perception of stability... by contemplation of the signless, sign... by contemplation of the undirected, wish... by contemplation of voidness, adherence... by insight into states through higher wisdom, adherence to grasping at substance... by vision and knowledge of things as they really are, adherence to confusion... by contemplation of danger, adherence to attachment... by contemplation of reflection, non-reflection... by contemplation of turning away, adherence to bondage...

By the path of stream-entry, defilements eliminated at once...etc... by the path of once-returning gross defilements... by the path of non-returning residual defilements... by the path of Arahantship all defilements are virtue in the sense of restraint, virtue in the sense of non-transgression.

Five kinds of virtue - The abandoning of the destruction of life is virtue, abstinence is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-regret of mind, lead to gladness, lead to rapture, lead to tranquillity, lead to joy, lead to development by repetition, lead to development, lead to cultivation, lead to embellishment, lead to requisites, lead to retinue, lead to fulfilment, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna.

The purification of restraint in such virtues is higher virtuous behaviour, when established in purification of restraint the mind does not go to distraction, purification through non-distraction is higher mind, one rightly sees purification of restraint, one rightly sees purification through non-distraction. The purification of vision is higher wisdom. That which therein is the meaning of restraint, this is the training in higher virtuous behaviour. That which therein is the meaning of non-distraction, this is the training in higher mind. That which therein is the meaning of vision, this is the training in higher wisdom.

One trains while reflecting on these three trainings, trains while knowing, trains while seeing, trains while reviewing, trains while resolving the mind, trains while being intent through faith, trains while rousing energy, trains while establishing mindfulness, trains while concentrating the mind, trains while understanding with wisdom, trains while directly knowing what should be directly known, trains while fully understanding what should be fully understood, trains while abandoning what should be abandoned, trains while realising what should be realised, trains while developing what should be developed.

Five kinds of virtue - from taking what is not given...etc... from sexual misconduct... from false speech... from divisive speech... from harsh speech... from idle chatter... from covetousness... from ill will... from wrong view... they train while developing what should be developed.

Through renunciation from sensual desire...etc... with non-ill will from ill will... with perception of light from sloth and torpor... with non-distraction from restlessness... ... with defining of states from doubt... with knowledge from ignorance... with gladness from discontent... trains while developing what should be developed.

with the first meditative absorption from hindrances...etc... with the second meditative absorption, of thought and examination... with the third meditative absorption, of rapture... with the fourth meditative absorption, of pleasure and pain... with the attainment of the base of the infinity of space, of perception of form, perception of sensory impingement, perception of diversity... with the attainment of the base of infinite consciousness, of perception of the base of the infinity of space... with the attainment of the base of nothingness, of perception of the base of infinite consciousness... with the attainment of the base of neither-perception-nor-non-perception, of perception of the base of nothingness... trains while developing what should be developed.

With the contemplation of impermanence, of perception of permanence...etc... by contemplation of suffering, of perception of pleasure... by contemplation of non-self, of perception of self... by contemplation of revulsion, of delight... by contemplation of dispassion, of lust... by contemplation of cessation, of origination... by contemplation of relinquishment, of grasping... by contemplation of destruction, of perception of compactness... by contemplation of decline, of accumulation... by contemplation of change, of perception of stability... by contemplation of the signless, of signs... by contemplation of the undirected, of wishes... by contemplation of voidness, of adherence... by insight into things through higher wisdom, of adherence through infatuation... by vision and knowledge of things as they really are, of adherence through confusion... by contemplation of danger, of adherence through attachment... by contemplation of reflection, of non-reflection... trains while developing what should be developed by contemplation of turning away, of adherence through bondage.

By the path of stream-entry, of defilements eliminated at one point by vision...etc... by the path of once-returning of gross defilements... by the path of non-returning of underlying defilements... by the path of Arahantship the abandoning of all defilements is virtue, abstinence is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-regret of mind, lead to gladness, lead to rapture, lead to tranquillity, lead to joy, lead to development by repetition, lead to development, lead to cultivation, lead to embellishment, lead to requisites, lead to retinue, lead to fulfilment, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna.

42. The purification of restraint in such virtues is higher virtuous behaviour. When established in purification of restraint the mind goes to non-distraction, purification through non-distraction is higher mind. One rightly sees purification of restraint, one rightly sees purification through non-distraction. The purification of vision is higher wisdom. That which therein is the meaning of restraint, this is the training in higher virtuous behaviour. That which therein is the meaning of non-distraction, this is the training in higher mind. That which therein is the meaning of vision, this is the training in higher wisdom. One trains while reflecting on these three trainings, trains while knowing, trains while seeing, trains while reviewing, trains while resolving the mind, trains while being intent through faith, trains while rousing energy, trains while establishing mindfulness, trains while concentrating the mind, trains while understanding with wisdom, trains while directly knowing what should be directly known, trains while fully understanding what should be fully understood, trains while abandoning what should be abandoned, trains while realising what should be realised, trains while developing what should be developed. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in restraint after hearing is knowledge born of virtuous behaviour."

The Second Exposition of Knowledge Born of Virtuous Behaviour.

3.

Exposition of Knowledge Born of Development of Concentration

43. How is the wisdom gained in concentrating after restraining knowledge born of development of concentration? One kind of concentration - one-pointedness of mind. Two kinds of concentration - mundane concentration, supramundane concentration. Three kinds of concentration - concentration with thought and examination, concentration with examination only, concentration without thought and examination. Four kinds of concentration - concentration partaking of deterioration, concentration partaking of stability, concentration partaking of distinction, concentration partaking of penetration. Five kinds of concentration - pervading with rapture, pervading with happiness, pervading with mind, pervading with light, the sign of reviewing.

Six kinds of concentration - One-pointedness of mind without distraction through recollection of the Buddha is concentration, one-pointedness of mind without distraction through recollection of the Teaching is concentration, one-pointedness of mind without distraction through recollection of the Community is concentration, one-pointedness of mind without distraction through recollection of virtue is concentration, one-pointedness of mind without distraction through recollection of generosity is concentration, one-pointedness of mind without distraction through recollection of deities is concentration. Seven kinds of concentration - skill in concentration, skill in attainment of concentration, skill in maintaining concentration, skill in emerging from concentration, skill in pliancy of concentration, skill in the range of concentration, skill in resolution of concentration. Eight kinds of concentration - one-pointedness of mind without distraction through the earth kasiṇa is concentration, through the water kasiṇa...etc... through the fire kasiṇa... through the air kasiṇa... through the blue kasiṇa... through the yellow kasiṇa... through the red kasiṇa... one-pointedness of mind without distraction through the white kasiṇa is concentration. Nine kinds of concentration - form-sphere concentration that is inferior, middling, and sublime; formless-sphere concentration that is inferior, middling, and sublime; concentration on emptiness, signless concentration, undirected concentration. Ten kinds of concentration - one-pointedness of mind without distraction through perception of the bloated, through perception of the livid...etc... through perception of the festering... through perception of the cut up... through perception of the gnawed... through perception of the scattered... through perception of the hacked and scattered... through perception of the bleeding... through perception of the worm-infested... one-pointedness of mind without distraction through perception of the skeleton is concentration. These are the fifty-five kinds of concentration.

44. Moreover, there are twenty-five states of concentration - concentration in the sense of possession, concentration in the sense of retinue, concentration in the sense of fulfilment, 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 non-wavering, concentration in the sense of liberation, concentration due to the mind's stability through manifestation of unity, concentration because it seeks the righteous, concentration because it does not seek the unrighteous, concentration because of having sought the righteous, concentration because of not having sought the unrighteous, concentration because it takes up the righteous, concentration because it does not take up the unrighteous, concentration because of having taken up the righteous, concentration because of not having taken up the unrighteous, concentration because it practises the righteous, concentration because it does not practise the unrighteous, concentration because of having practised the righteous, concentration because of not having practised the unrighteous, concentration because it meditates on the righteous, concentration because it burns up the unrighteous, concentration because of having meditated on the righteous, concentration because of having burnt up the unrighteous, concentration as being righteous and beneficial and pleasant. These are the twenty-five states of concentration. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in concentrating after restraining is knowledge born of development of concentration."

The exposition of knowledge born of development of concentration is third.

4.

Exposition of Knowledge of Stability of Phenomena

45. How is the wisdom gained in comprehending conditions knowledge of stability of phenomena? Ignorance is the stability of arising of formations, the stability of occurrence, the stability of sign, the stability of accumulation, the stability of bondage, the stability of impediment, the stability of origin, the stability of cause, and the stability of condition. In these nine aspects ignorance is a condition, and formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time ignorance is the stability of arising of formations, the stability of occurrence, the stability of sign, the stability of accumulation, the stability of bondage, the stability of impediment, the stability of origin, the stability of cause, and the stability of condition. In these nine aspects ignorance is a condition, and formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Formations for consciousness...etc... consciousness of name-and-form... name-and-form of the six sense bases... the six sense bases of contact... contact of feeling... feeling of craving... craving of clinging... clinging of existence... existence of birth... birth is the stability of arising of aging-and-death, the stability of occurrence, the stability of sign, the stability of accumulation, the stability of bondage, the stability of impediment, the stability of origin, the stability of cause, and the stability of condition. By these nine aspects birth is a condition, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time birth is the stability of arising of aging-and-death, the stability of occurrence, the stability of sign, the stability of accumulation, the stability of bondage, the stability of impediment, the stability of origin, the stability of cause, and the stability of condition. By these nine aspects birth is a condition, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

46. Ignorance is the cause, formations are causally arisen. Both these phenomena are causally arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time ignorance is the cause, formations are causally arisen. Both these phenomena are causally arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Formations are the cause, consciousness is causally arisen...etc... consciousness is the cause, name-and-form is dependently arisen... name-and-form is the cause, the six sense bases are dependently arisen... the six sense bases are the cause, contact is dependently arisen... contact is the cause, feeling is dependently arisen... feeling is the cause, craving is dependently arisen... craving is the cause, clinging is dependently arisen... clinging is the cause, existence is dependently arisen... existence is the cause, birth is dependently arisen... birth is the cause, aging-and-death is dependently arisen. Both these phenomena are causally arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time birth is the cause, aging-and-death is dependently arisen. Both these phenomena are causally arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Dependent on ignorance, formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time dependent on ignorance, formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Dependent on formations, consciousness is dependently arisen...etc... dependent on consciousness, name-and-form is dependently arisen... dependent on name-and-form, the six sense bases are dependently arisen... dependent on the six sense bases, contact is dependently arisen... dependent on contact, feeling is dependently arisen... dependent on feeling, craving is dependently arisen... dependent on craving, clinging is dependently arisen... dependent on clinging, existence is dependently arisen... dependent on existence, birth is dependently arisen... dependent on birth, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time dependent on birth, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Ignorance is a condition, formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time ignorance is a condition, formations are dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

Formations are a condition, consciousness is dependently arisen...etc... consciousness is a condition, name-and-form is dependently arisen... name-and-form is a condition, the six sense bases are dependently arisen... the six sense bases are a condition, contact is dependently arisen... contact is a condition, feeling is dependently arisen... feeling is a condition, craving is dependently arisen... craving is a condition, clinging is dependently arisen... clinging is a condition, existence is dependently arisen... existence is a condition, birth is dependently arisen... birth is a condition, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena. Even in the past course of time... even in the future course of time birth is a condition, aging-and-death is dependently arisen. Both these things are dependently arisen - the wisdom gained in comprehending conditions is knowledge of stability of phenomena.

47. In previous kamma-existence, delusion is ignorance, exertion is formations, inclination is craving, engagement is clinging, volition is existence. These five things in previous kamma-existence are conditions for rebirth-linking here. Here rebirth-linking is consciousness, descent is name-and-form, confidence is sense base, contact is what is touched, feeling is what is felt. These five things in present rebirth-existence are conditions for the previously performed action. Here when sense bases are fully matured, delusion is ignorance, exertion is formations, inclination is craving, engagement is clinging, volition is existence. These five things in present kamma-existence are conditions for future rebirth-linking. Future rebirth-linking is consciousness, descent is name-and-form, confidence is sense base, contact is what is touched, feeling is what is felt. These five things in future rebirth-existence are conditions for action performed here. One knows, sees, understands and penetrates dependent origination in these four groups, three periods, three connections, through twenty aspects. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in comprehending conditions is knowledge of stability of phenomena."

Exposition of Knowledge of Stability of Phenomena is fourth.

5.

Description of Knowledge of Exploration

48. How is the wisdom gained in determining by summarizing past, future and present phenomena knowledge of exploration?

Whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form one determines as impermanent is one exploration, determines as suffering is one exploration, determines as non-self is one exploration.

Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness one determines as impermanent is one exploration, determines as suffering is one exploration, determines as non-self is one exploration.

The eye...etc... aging-and-death - whether past, future, or present - one determines as impermanent is one exploration, determines as suffering is one exploration, determines as non-self is one exploration.

Form - whether past, future, or present - is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of corelessness - the wisdom gained in determining by summarizing thus is knowledge of exploration. Feeling...etc... perception...etc... formations...etc... consciousness...etc... eye...etc... aging-and-death - whether past, future, or present - is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of corelessness - the wisdom gained in determining by summarizing thus is knowledge of exploration.

Form - whether past, future, or present - is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation - the wisdom gained in determining by summarizing thus is knowledge of exploration. Feeling...etc... perception... formations... consciousness... eye...etc... aging-and-death - whether past, future, or present - is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation - the wisdom gained in determining by summarizing thus is knowledge of exploration.

aging-and-death has birth as its condition, when birth does not exist there is no aging-and-death - the wisdom gained in determining by summarizing thus is knowledge of exploration. Even in the past course of time... even in the future course of time aging-and-death has birth as its condition, when birth does not exist there is no aging-and-death - the wisdom gained in determining by summarizing thus is knowledge of exploration. birth has existence as its condition, when there is no...etc... existence has clinging as its condition, when there is no...etc... clinging has craving as its condition, when there is no...etc... craving has feeling as its condition, when there is no...etc... feeling has contact as its condition, when there is no...etc... contact has the six sense bases as its condition, when there are no...etc... the six sense bases have name-and-form as their condition, when there is no...etc... name-and-form has consciousness as its condition, when there is no...etc... consciousness has formations as its condition, when there are no...etc... formations have ignorance as their condition, when ignorance does not exist there are no formations - the wisdom gained in determining by summarizing thus is knowledge of exploration. Even in the past course of time... even in the future course of time formations have ignorance as their condition, when ignorance does not exist there are no formations - the wisdom gained in determining by summarizing thus is knowledge of exploration. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in determining by summarizing past, future and present phenomena is knowledge of exploration."

Fifth is the Description of Knowledge of Exploration.

6.

Exposition of Knowledge of Rise and Fall

49. How is the wisdom gained in contemplating change of present phenomena knowledge of contemplation of rise and fall? Born form is present; its characteristic of production is rise, its characteristic of change is fall, contemplation is knowledge. Born feeling...etc... born perception... born formations... born consciousness... born eye...etc... born existence is present; its characteristic of production is rise, its characteristic of change is fall, contemplation is knowledge.

50. When seeing the rise of the five aggregates, how many characteristics does one see; when seeing the fall, how many characteristics does one see; when seeing the rise and fall, how many characteristics does one see? When seeing the rise of the five aggregates, one sees twenty-five characteristics; when seeing the fall, one sees twenty-five characteristics; when seeing the rise and fall, one sees fifty characteristics.

When seeing the rise of the form aggregate, how many characteristics does one see; when seeing the fall, how many characteristics does one see; when seeing the rise and fall, how many characteristics does one see? Of the feeling aggregate...etc... of the perception aggregate...etc... of the formations aggregate...etc... When seeing the rise of the consciousness aggregate, how many characteristics does one see; when seeing the fall, how many characteristics does one see; when seeing the rise and fall, how many characteristics does one see? When seeing the rise of the form aggregate, one sees five characteristics; when seeing the fall, one sees five characteristics; when seeing the rise and fall, one sees ten characteristics. Of the feeling aggregate...etc... of the perception aggregate... of the formations aggregate... When seeing the rise of the consciousness aggregate, one sees five characteristics; when seeing the fall, one sees five characteristics; when seeing the rise and fall, one sees ten characteristics.

When seeing the rise of the form aggregate, which five characteristics does one see? With the origin of ignorance there is the origin of form - one sees the rise of the form aggregate in the sense of origination of conditions. With the origin of craving there is the origin of form - one sees the rise of the form aggregate in the sense of origination of conditions. With the origin of action there is the origin of form - one sees the rise of the form aggregate in the sense of origination of conditions. With the origin of nutriment there is the origin of form - one sees the rise of the form aggregate in the sense of origination of conditions. Also when seeing the characteristic of production, one sees the rise of the form aggregate. When seeing the rise of the form aggregate, one sees these five characteristics.

When seeing the fall, which five characteristics does one see? With the cessation of ignorance there is cessation of form - he sees the fall of the form aggregate in the sense of cessation of conditions. With the cessation of craving there is cessation of form - he sees the fall of the form aggregate in the sense of cessation of conditions. With the cessation of action there is cessation of form - he sees the fall of the form aggregate in the sense of cessation of conditions. With the cessation of nutriment there is cessation of form - he sees the fall of the form aggregate in the sense of cessation of conditions. Also when seeing the characteristic of change, he sees the fall of the form aggregate. When seeing the fall of the form aggregate, he sees these five characteristics. When seeing the rise and fall, he sees these ten characteristics.

When seeing the rise of the feeling aggregate, which five characteristics does one see? "With the origin of ignorance there is origin of feeling" - one sees the rise of the feeling aggregate in the sense of origination of conditions. "With the origin of craving there is origin of feeling" - one sees the rise of the feeling aggregate in the sense of origination of conditions. "With the origin of action there is origin of feeling" - one sees the rise of the feeling aggregate in the sense of origination of conditions. "With the origin of contact there is origin of feeling" - one sees the rise of the feeling aggregate in the sense of origination of conditions. Also when seeing the characteristic of production, one sees the rise of the feeling aggregate. When seeing the rise of the feeling aggregate, one sees these five characteristics.

When seeing the fall, which five characteristics does one see? With the cessation of ignorance there is cessation of feeling - he sees the fall of the feeling aggregate in the sense of cessation of conditions. With the cessation of craving there is cessation of feeling - he sees the fall of the feeling aggregate in the sense of cessation of conditions. With the cessation of action there is cessation of feeling - he sees the fall of the feeling aggregate in the sense of cessation of conditions. With the cessation of contact there is cessation of feeling - he sees the fall of the feeling aggregate in the sense of cessation of conditions. Also seeing the characteristic of change, he sees the fall of the feeling aggregate. When seeing the fall of the feeling aggregate, he sees these five characteristics. When seeing the rise and fall, he sees these ten characteristics.

Of the perception aggregate...etc... of the formations aggregate...etc... When seeing the rise of the consciousness aggregate, which five characteristics does one see? With the origin of ignorance there is origin of consciousness - he sees the rise of the consciousness aggregate in the sense of origination of conditions. With the origin of craving there is origin of consciousness - he sees the rise of the consciousness aggregate in the sense of origination of conditions. With the origin of action there is origin of consciousness - he sees the rise of the consciousness aggregate in the sense of origination of conditions. With the origin of name-and-form there is origin of consciousness - he sees the rise of the consciousness aggregate in the sense of origination of conditions. Also seeing the characteristic of production, he sees the rise of the consciousness aggregate. When seeing the rise of the consciousness aggregate, one sees these five characteristics.

When seeing the fall, which five characteristics does one see? "With the cessation of ignorance there is cessation of consciousness" - he sees the fall of the consciousness aggregate in the sense of cessation of condition. "With the cessation of craving there is cessation of consciousness" - he sees the fall of the consciousness aggregate in the sense of cessation of condition. "With the cessation of action there is cessation of consciousness" - he sees the fall of the consciousness aggregate in the sense of cessation of condition. "With the cessation of name-and-form there is cessation of consciousness" - he sees the fall of the consciousness aggregate in the sense of cessation of condition. Also when seeing the characteristic of change, he sees the fall of the consciousness aggregate. When seeing the fall of the consciousness aggregate, he sees these five characteristics. When seeing the rise and fall, he sees these ten characteristics.

When seeing the rise of the five aggregates, one sees these twenty-five characteristics; when seeing the fall, one sees these twenty-five characteristics; when seeing the rise and fall, one sees these fifty characteristics. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in contemplating change of present phenomena is knowledge of contemplation of rise and fall." The aggregate of form has nutriment as its origin. Feeling, perception, formations - these three aggregates have contact as their origin. The aggregate of consciousness has name-and-form as its origin.

The Exposition of Knowledge of Rise and Fall is sixth.

7.

Exposition of Knowledge of Contemplation of Dissolution

51. How is the wisdom gained in contemplating dissolution by examining the object knowledge of insight? The mind arises with form as object and dissolves. Having examined that object, one contemplates the dissolution of that mind. 'Contemplates', how does one contemplate? One contemplates as impermanent, not as permanent. One contemplates as suffering, not as pleasure. One contemplates as non-self, not as self. One becomes disenchanted, does not delight; becomes dispassionate, does not lust. One causes cessation, does not cause origination. One relinquishes, does not grasp.

52. Contemplating as impermanent, one abandons the perception of permanence. Contemplating as suffering, one abandons the perception of pleasure. Contemplating as non-self, one abandons the perception of self. Being disenchanted, one abandons delight. Becoming dispassionate, one abandons lust. Causing cessation, one abandons origination. Relinquishing, one abandons grasping.

With feeling as object...etc... with perception as object... with formations as object... with consciousness as object... eye...etc... The mind arises with aging-and-death as object and dissolves. Having examined that object, one contemplates the dissolution of that mind. 'Contemplates', how does one contemplate? One contemplates as impermanent, not as permanent. One contemplates as suffering, not as pleasure. One contemplates as non-self, not as self. One becomes disenchanted, does not delight. One becomes dispassionate, does not lust. One causes cessation, does not cause origination. One relinquishes, does not grasp.

Contemplating as impermanent, one abandons the perception of permanence. Contemplating as suffering, one abandons the perception of pleasure. Contemplating as non-self, one abandons the perception of self. Being disenchanted, one abandons delight. Becoming dispassionate, one abandons lust. Causing cessation, one abandons origination. Relinquishing, one abandons grasping.

That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "The wisdom gained in contemplating dissolution by examining the object is knowledge of insight."

The Exposition of Knowledge of Contemplation of Dissolution is seventh.

8.

Exposition of Knowledge of Danger

53. How is wisdom in the presence of fear knowledge of danger? Arising is fear - wisdom in the presence of fear is knowledge of danger. Occurrence is fear - wisdom in the presence of fear is knowledge of danger. Sign is fear...etc... exertion is fear...etc... relinking is fear... destination is fear... coming to be is fear... rebirth is fear... birth is fear... aging is fear... illness is fear... death is fear... sorrow is fear... lamentation is fear... despair is fear - wisdom in the presence of fear is knowledge of danger.

Non-arising is security - knowledge of the state of peace. Non-occurrence is security - knowledge of the state of peace...etc... non-despair is security - knowledge of the state of peace.

Arising is fear, non-arising is security - knowledge of the state of peace. Occurrence is fear, non-occurrence is security - knowledge of the state of peace...etc... despair is fear, non-despair is security - knowledge of the state of peace.

Arising is suffering - wisdom in the presence of fear is knowledge of danger. Occurrence is suffering - wisdom in the presence of fear is knowledge of danger...etc... despair is suffering - wisdom in the presence of fear is knowledge of danger.

Non-arising is happiness - knowledge of the state of peace. Non-occurrence is happiness - knowledge of the state of peace...etc... non-despair is happiness - knowledge of the state of peace.

Arising is suffering, non-arising is happiness - knowledge of the state of peace. Occurrence is suffering, non-occurrence is happiness - knowledge of the state of peace...etc... despair is suffering, non-despair is happiness - knowledge of the state of peace.

Arising is carnal - wisdom in the presence of fear is knowledge of danger. Occurrence is carnal - wisdom in the presence of fear is knowledge of danger...etc... despair is carnal - wisdom in the presence of fear is knowledge of danger.

Non-arising is spiritual - knowledge of the state of peace. Non-occurrence is spiritual - knowledge of the state of peace...etc... non-despair is spiritual - knowledge of the state of peace.

Arising is carnal, non-arising is spiritual - knowledge of the state of peace. Occurrence is carnal, non-occurrence is spiritual - knowledge of the state of peace...etc... despair is carnal, non-despair is spiritual - knowledge of the state of peace.

Arising is formations - wisdom in the presence of fear is knowledge of danger. Occurrence is formations - wisdom in the presence of fear is knowledge of danger...etc... despair is formations - wisdom in the presence of fear is knowledge of danger.

Non-arising is Nibbāna - knowledge of the state of peace. Non-occurrence is Nibbāna - knowledge of the state of peace...etc... non-despair is Nibbāna - knowledge of the state of peace.

Arising is formations, non-arising is Nibbāna - knowledge of the state of peace. Occurrence is formations, non-occurrence is Nibbāna - knowledge of the state of peace...etc... despair is formations, non-despair is Nibbāna - knowledge of the state of peace.

That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in the presence of fear is knowledge of danger."

Eighth Exposition of Knowledge of Danger.

9.

Exposition of Knowledge of Equanimity about Formations

54. How is wisdom in the desire for deliverance, reflection, and establishment knowledge of equanimity about formations? Wisdom in the desire for deliverance, reflection, and establishment regarding arising is knowledge of equanimity about formations, wisdom in the desire for deliverance, reflection, and establishment regarding occurrence is knowledge of equanimity about formations, wisdom in the desire for deliverance regarding the sign...etc... wisdom in the desire for deliverance regarding accumulation... wisdom in the desire for deliverance regarding reconnection... wisdom in the desire for deliverance regarding destination... wisdom in the desire for deliverance regarding production... wisdom in the desire for deliverance regarding rebirth... wisdom in the desire for deliverance regarding birth... wisdom in the desire for deliverance regarding aging... wisdom in the desire for deliverance regarding sickness... wisdom in the desire for deliverance regarding death... wisdom in the desire for deliverance regarding sorrow... wisdom in the desire for deliverance regarding lamentation...etc... wisdom in the desire for deliverance, reflection, and establishment regarding despair is knowledge of equanimity about formations.

Arising is suffering - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations. Occurrence is suffering - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations...etc... despair is suffering - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations.

Arising is fear - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations. Occurrence is fear - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations...etc... despair is fear - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations.

Arising is carnal - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations. Occurrence is carnal - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations...etc... despair is carnal - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations.

Arising is formations - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations. Occurrence is formations - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations...etc... despair is formations - Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations.

Arising is formations, he looks on at those formations with equanimity - equanimity towards formations. Both those formations and that equanimity are formations, he looks on at those formations with equanimity - equanimity towards formations. Occurrence is formations...etc... sign is formations... accumulation is formations... relinking is formations... destination is formations... production is formations... rebirth is formations... birth is formations... aging is formations... sickness is formations... death is formations... sorrow is formations... lamentation is formations...etc... despair is formations, he looks on at those formations with equanimity - equanimity towards formations. Both those formations and that equanimity are formations, he looks on at those formations with equanimity - equanimity towards formations.

55. In how many aspects is there resolution of mind for equanimity towards formations? In eight aspects there is resolution of mind for equanimity towards formations. In how many aspects is there resolution of mind for equanimity towards formations for a worldling? In how many aspects is there resolution of mind for equanimity towards formations for a trainee? In how many aspects is there resolution of mind for equanimity towards formations for one free from lust? In two aspects there is resolution of mind for equanimity towards formations for a worldling. In three aspects there is resolution of mind for equanimity towards formations for a trainee. In three aspects there is resolution of mind for equanimity towards formations for one free from lust.

For a worldling, in which two aspects is there resolution of mind for equanimity towards formations? A worldling either seeks delight in or contemplates equanimity towards formations. In these two aspects there is resolution of mind for equanimity towards formations for a worldling. For a trainee, in which three aspects is there resolution of mind for equanimity towards formations? A trainee either seeks delight in or contemplates equanimity towards formations, or after reflection enters the fruition attainment. In these three aspects there is resolution of mind for equanimity towards formations for a trainee. For one free from lust, in which three aspects is there resolution of mind for equanimity towards formations? One free from lust either contemplates equanimity towards formations or after reflection enters the fruition attainment, or having become equanimous towards that, dwells in the dwelling of emptiness, or the signless dwelling, or the undirected dwelling. In these three aspects there is resolution of mind for equanimity towards formations for one free from lust.

56. How is there unity in the resolution of mind for equanimity towards formations for both a worldling and a trainee? For a worldling who seeks delight in equanimity towards formations, the mind becomes defiled, it becomes an obstacle to development, an obstacle to penetration, and a condition for future reconnection. Also for a trainee who seeks delight in equanimity towards formations, the mind becomes defiled, it becomes an obstacle to development, an obstacle to further penetration, and a condition for future reconnection. Thus there is unity in the resolution of mind for equanimity towards formations for both a worldling and a trainee in the sense of seeking delight.

How is there unity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust? A worldling sees equanimity towards formations as impermanent, as suffering, and as non-self. A trainee too sees equanimity towards formations as impermanent, as suffering, and as non-self. One free from lust too sees equanimity towards formations as impermanent, as suffering, and as non-self. Thus there is unity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust in the sense of contemplation.

How is there diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust? For a worldling, equanimity towards formations is wholesome. For a trainee too, equanimity towards formations is wholesome. For one free from lust, equanimity towards formations is undeclared. Thus there is diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust in the sense of being wholesome or undeclared.

How is there diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust? For a worldling, equanimity towards formations is well understood at times, and not well understood at times. For a trainee too, equanimity towards formations is well understood at times, and not well understood at times. For one free from lust, equanimity towards formations is completely well understood. Thus there is diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust in the sense of being understood and not understood.

How is there diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust? A worldling sees with insight equanimity towards formations due to not being satisfied. A trainee too sees with insight equanimity towards formations due to not being satisfied. One free from lust sees with insight equanimity towards formations due to being satisfied. Thus there is diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust in the sense of being satisfied and not satisfied.

How is there diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust? A worldling contemplates equanimity towards formations for the attainment of the path of stream-entry for abandoning the three fetters. A trainee contemplates equanimity towards formations for further attainment due to having abandoned the three fetters. One free from lust contemplates equanimity towards formations for dwelling happily in this very life due to having abandoned all defilements. Thus there is diversity in the resolution of mind for equanimity towards formations for a worldling, a trainee, and one free from lust in the sense of being abandoned and not abandoned.

How is there diversity in the resolution of mind for equanimity towards formations for a trainee and one free from lust? A trainee either seeks delight in or contemplates equanimity towards formations, or after reflection enters the fruition attainment. One free from lust either contemplates equanimity towards formations or after reflection enters the fruition attainment, or having become equanimous towards that, dwells in the dwelling of emptiness, or the signless dwelling, or the undirected dwelling. Thus there is diversity in the resolution of mind for equanimity towards formations for a trainee and one free from lust in the sense of dwelling and attainment.

57. How many kinds of equanimity about formations arise through serenity? How many kinds of equanimity about formations arise through insight? Eight kinds of equanimity about formations arise through serenity. Ten kinds of equanimity about formations arise through insight.

What are the eight kinds of equanimity about formations that arise through serenity? Wisdom in reflection and establishment regarding the hindrances for the purpose of gaining the first meditative absorption is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding thought and examination for the purpose of gaining the second meditative absorption is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding rapture for the purpose of gaining the third meditative absorption is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding pleasure and pain for the purpose of gaining the fourth meditative absorption is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding perception of form, perception of sensory impingement, and perception of diversity for the purpose of gaining the attainment of the base of infinity of space is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding perception of the base of infinity of space for the purpose of gaining the attainment of the base of infinity of consciousness is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding perception of the base of infinity of consciousness for the purpose of gaining the attainment of the base of nothingness is knowledge of equanimity about formations. Wisdom in reflection and establishment regarding perception of the base of nothingness for the purpose of gaining the attainment of neither-perception-nor-non-perception is knowledge of equanimity about formations. These are the eight kinds of equanimity about formations that arise through serenity.

What are the ten kinds of equanimity about formations that arise through insight? Wisdom in reflection and establishment regarding arising, occurrence, sign, accumulation, reconnection, destination, production, rebirth, birth, aging, sickness, death, sorrow, lamentation, despair for the purpose of gaining the path of stream-entry is knowledge of equanimity about formations. For the purpose of attaining the fruition of stream-entry regarding arising, occurrence, sign, accumulation, reconnection...etc... wisdom in reflection and establishment is knowledge of equanimity about formations. For the purpose of gaining the path of once-returning...etc... for the purpose of attaining the fruition of once-returning...etc... for the purpose of gaining the path of non-returning...etc... for the purpose of attaining the fruition of non-returning...etc... Wisdom in reflection and establishment regarding arising, occurrence, sign, accumulation, reconnection, destination, production, rebirth, birth, aging, sickness, death, sorrow, lamentation, despair for the purpose of gaining the path of arahantship is knowledge of equanimity about formations. For the purpose of attaining the fruition of arahantship...etc... for the purpose of attaining the dwelling in voidness...etc... For the purpose of attaining the signless dwelling regarding arising, occurrence, sign, accumulation, reconnection...etc... wisdom in reflection and establishment is knowledge of equanimity about formations. These ten kinds of equanimity about formations arise through insight.

58. How many equanimities about formations are wholesome, how many unwholesome, how many undeclared? Fifteen equanimities about formations are wholesome, three equanimities about formations are undeclared. There are no unwholesome equanimities about formations.

That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in the desire for deliverance, reflection, and establishment is knowledge of equanimity about formations."

Ninth Exposition of Knowledge of Equanimity about Formations.

10.

Explanation of Knowledge of Clan Membership

59. How is wisdom in external emergence and world-contraction knowledge of clan membership? By overcoming arising - clan member. By overcoming occurrence - clan member. By overcoming the sign - clan member. By overcoming accumulation - clan member. By overcoming reconnection - clan member. By overcoming destination - clan member. By overcoming production - clan member. By overcoming rebirth - clan member. By overcoming birth - clan member. By overcoming aging - clan member. By overcoming illness - clan member. By overcoming death - clan member. By overcoming sorrow - clan member. By overcoming lamentation - clan member. By overcoming despair - clan member. By overcoming the sign of external formations - clan member. By entering into non-arising - clan member. By entering into non-occurrence - clan member...etc... By entering into cessation, Nibbāna - clan member.

By overcoming arising and entering into non-arising - clan member. By overcoming occurrence and entering into non-occurrence - clan member. By overcoming the sign and entering into the signless - clan member...etc... By overcoming the sign of external formations and entering into cessation, Nibbāna - clan member.

By rising up from arising - clan member. By emerging from occurrence - clan member. By emerging from the sign - clan member. By emerging from accumulation - clan member. By emerging from rebirth-linking - clan member. By emerging from destination - clan member. By emerging from production - clan member. By emerging from rebirth - clan member. By emerging from birth - clan member. By emerging from aging - clan member. By emerging from illness - clan member. By emerging from death - clan member. By emerging from sorrow - clan member. By emerging from lamentation - clan member. By emerging from despair - clan member. By emerging from the sign of external formations - clan member. By entering into non-arising - clan member. By entering into non-occurrence - clan member...etc... By entering into cessation, Nibbāna - clan member.

By emerging from arising and entering into non-arising - clan member. Having emerged from occurrence and entering into non-occurrence - clan member. Having emerged from the sign and entering into the signless - clan member. Having emerged from exertion and entering into non-exertion - clan member. Having emerged from reconnection and entering into non-reconnection - clan member. Having emerged from destination and entering into non-destination - clan member. Having emerged from production and entering into non-production - clan member. Having emerged from rebirth and entering into non-rebirth - clan member. Having emerged from birth and entering into non-birth - clan member. Having emerged from aging and entering into non-aging - clan member. Having emerged from illness and entering into non-illness - clan member. Having emerged from death and entering into the Deathless - clan member. Having emerged from sorrow and entering into non-sorrow - clan member. Having emerged from lamentation and entering into non-lamentation - clan member. Having emerged from despair and entering into non-despair - clan member. Having emerged from the sign of external formations and entering into cessation, Nibbāna - clan member.

He turns away from arising - clan member. By turning away from occurrence - clan member...etc... by turning away from the sign of external formations - clan member. By entering into non-arising - clan member. By entering into non-occurrence - clan member...etc... By entering into cessation, Nibbāna - clan member.

Having turned away from arising and entering into non-arising - clan member. Having turned away from occurrence and entering into non-occurrence - clan member...etc... having turned away from the sign of external formations and entering into cessation, Nibbāna - clan member.

60. How many clan member states arise by way of serenity? How many clan member states arise by way of insight? Eight clan member states arise by way of serenity. Ten clan member states arise by way of insight.

What are the eight clan member states that arise by way of serenity? For the purpose of gaining the first meditative absorption, one overcomes the hindrances - clan member. For the purpose of gaining the second meditative absorption, one overcomes thought and examination - clan member. For the purpose of gaining the third meditative absorption, one overcomes rapture - clan member. For the purpose of gaining the fourth meditative absorption, one overcomes pleasure and pain - clan member. For the purpose of gaining the attainment of the base of the infinity of space, one overcomes perception of form, perception of sensory impingement, and perception of diversity - clan member. For the purpose of gaining the attainment of the base of the infinity of consciousness, one overcomes perception of the base of infinity of space - clan member. For the purpose of gaining the attainment of the base of nothingness, one overcomes perception of the base of infinity of consciousness - clan member. For the purpose of gaining the attainment of the base of neither-perception-nor-non-perception, one overcomes perception of the base of nothingness - clan member. These eight clan member states arise by way of serenity.

What are the ten clan member states that arise by way of insight? For the purpose of gaining the path of stream-entry by overcoming arising, occurrence, sign, accumulation, reconnection, destination, production, rebirth, birth, aging, sickness, death, sorrow, lamentation, despair, the sign of external formations - clan member. For the purpose of attaining the fruition of stream-entry regarding arising, occurrence, sign, accumulation, reconnection...etc... by overcoming - clan member. For the purpose of gaining the path of once-returning...etc... for the purpose of attaining the fruition of once-returning... for the purpose of gaining the path of non-returning... for the purpose of attaining the fruition of non-returning... For the purpose of gaining the path of arahantship by overcoming arising, occurrence, sign, accumulation, reconnection, destination, production, rebirth, birth, aging, sickness, death, sorrow, lamentation, despair, the sign of external formations - clan member. For the purpose of attaining the fruition of arahantship... for the purpose of attaining the void dwelling... For the purpose of attaining the signless dwelling regarding arising, occurrence, sign, accumulation, reconnection...etc... by overcoming - clan member. These ten clan member states arise by way of insight.

How many clan member states are wholesome, how many unwholesome, how many undeclared? Fifteen clan member states are wholesome, three clan member states are undeclared. There are no unwholesome clan member states.

That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in external emergence and world-contraction is knowledge of clan membership."

The tenth explanation of knowledge of clan membership.

11.

Explanation of Knowledge of the Path

61. How is wisdom in emergence and world-contraction from both sides knowledge of the path? At the moment of the path of stream-entry, right view in the sense of vision emerges from wrong view, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path." Right intention in the sense of application emerges from wrong intention, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right speech in the sense of possession emerges from wrong speech, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right action in the sense of origination emerges from wrong action, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right livelihood in the sense of cleansing emerges from wrong livelihood, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right effort in the sense of exertion emerges from wrong effort, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right mindfulness in the sense of establishment emerges from wrong mindfulness, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

Right concentration in the sense of non-distraction emerges from wrong concentration, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

At the moment of the path of once-returner, right view in the sense of vision...etc... right concentration in the sense of non-distraction emerges from gross fetters of sensual lust and aversion, gross underlying tendencies to sensual lust and aversion, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

At the moment of the path of non-returner, right view in the sense of vision...etc... right concentration in the sense of non-distraction emerges from residual fetters of sensual lust and aversion, residual underlying tendencies to sensual lust and aversion, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

At the moment of the path of Arahantship, right view in the sense of vision...etc... 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 lust for existence, the underlying tendency to ignorance, emerges from its associated defilements and aggregates, and emerges from all external signs. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

62.

That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in emergence and world-contraction from both sides is knowledge of the path."

The eleventh explanation of knowledge of the path.

12.

Explanation of Knowledge of Fruition

63. How is wisdom in the tranquillization of exertion knowledge of fruition? At the moment of the path of stream-entry, right view in the sense of vision emerges from wrong view, emerges from its associated defilements and aggregates, and emerges from all external signs. From the tranquillization of that exertion, right view arises. This is the fruit of the path.

Right intention in the sense of application emerges from wrong intention, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right intention arises. This is the fruit of the path.

Right speech in the sense of possession emerges from wrong speech, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right speech arises. This is the fruit of the path.

Right action in the sense of origination emerges from wrong action, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right action arises. This is the fruit of the path.

Right livelihood in the sense of cleansing emerges from wrong livelihood, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right livelihood arises. This is the fruit of the path.

Right effort in the sense of exertion emerges from wrong effort, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right effort arises. This is the fruit of the path.

Right mindfulness in the sense of establishment emerges from wrong mindfulness, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right mindfulness arises. This is the fruit of the path.

Right concentration in the sense of non-distraction emerges from wrong concentration, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right concentration arises. This is the fruit of the path.

At the moment of the path of once-returner, right view in the sense of vision...etc... right concentration in the sense of non-distraction emerges from gross fetters of sensual lust and aversion, gross underlying tendencies to sensual lust and aversion, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right concentration arises. This is the fruit of the path.

At the moment of the path of non-returner, right view in the sense of vision...etc... right concentration in the sense of non-distraction emerges from residual fetters of sensual lust and aversion, residual underlying tendencies to sensual lust and aversion, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right concentration arises. This is the fruit of the path.

At the moment of the path of Arahantship, right view in the sense of vision...etc... 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 lust for existence, the underlying tendency to ignorance, emerges from its associated defilements and aggregates, and emerges from all external signs. Due to the tranquillization of that exertion, right concentration arises. This is the fruit of the path. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in the tranquillization of exertion is knowledge of fruition."

The twelfth explanation of Knowledge of Fruition.

13.

Exposition of Knowledge of Liberation

64. How is wisdom in contemplating the severed round knowledge of liberation? By the path of stream-entry, identity view, doubt, grasping at rules and observances, the underlying tendency to views, and the underlying tendency to doubt are completely severed as corruptions of one's mind. The mind is liberated, well liberated from these five corruptions with their obsessions. That liberation is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in contemplating the severed round is knowledge of liberation."

By the path of once-returning, the gross fetter of sensual lust, the fetter of aversion, the gross underlying tendency to sensual lust, the underlying tendency to aversion - are completely severed as corruptions of one's mind. The mind is liberated, well liberated from these four corruptions with their obsessions. That liberation is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in contemplating the severed round is knowledge of liberation."

By the path of non-returning, the residual fetter of sensual lust, the fetter of aversion, the residual underlying tendency to sensual lust, the underlying tendency to aversion - are completely severed as corruptions of one's mind. The mind is liberated, well liberated from these four corruptions with their obsessions. That liberation is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in contemplating the severed round is knowledge of liberation."

By the path of arahantship, lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance - are completely severed as corruptions of one's mind. The mind is liberated, well liberated from these eight corruptions with their obsessions. That liberation is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in contemplating the severed round is knowledge of liberation." That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in contemplating the severed round is knowledge of liberation."

Exposition of Knowledge of Liberation is the thirteenth.

14.

Exposition of Knowledge of Reviewing

65. How is wisdom in seeing mind-objects that have then arisen knowledge of reviewing? At the moment of the path of stream-entry, right view in the sense of vision has then arisen. Right intention in the sense of application has then arisen. Right speech in the sense of restraint has then arisen. Right action in the sense of origination has then arisen. Right livelihood in the sense of cleansing has then arisen. Right effort in the sense of exertion has then arisen. Right mindfulness in the sense of establishment has then arisen. Right concentration in the sense of non-distraction has then arisen.

The mindfulness enlightenment factor in the sense of establishment has then arisen. In the sense of discrimination, the investigation-of-states enlightenment factor arose at that time. In the sense of exertion, the energy enlightenment factor arose at that time. In the sense of pervading, the rapture enlightenment factor arose at that time. In the sense of peace, the tranquillity enlightenment factor arose at that time. In the sense of non-distraction, the concentration enlightenment factor arose at that time. In the sense of reflection, the equanimity enlightenment factor arose at that time.

In the sense of being unshakeable in lack of faith, the power of faith arose at that time. In the sense of being unshakeable in laziness, the power of energy arose at that time. In the sense of being unshakeable in negligence, the power of mindfulness arose at that time. In the sense of being unshakeable in restlessness, the power of concentration arose at that time. In the sense of being unshakeable in ignorance, the power of wisdom arose at that time.

In the sense of resolution, the faculty of faith arose at that time. In the sense of exertion the faculty of energy had then arisen. In the sense of establishment the faculty of mindfulness had then arisen. In the sense of non-distraction the faculty of concentration had then arisen. In the sense of seeing the faculty of wisdom had then arisen.

In the sense of authority the faculties had then arisen. In the sense of being unshakable, the powers arose then. In the sense of leading out, the enlightenment factors arose then. In the sense of cause, the path arose then. In the sense of establishing, the foundations of mindfulness arose then. In the sense of striving, the right strivings arose then. In the sense of succeeding, the bases for spiritual power arose then. In the sense of actuality, the truths arose then. In the sense of non-distraction, serenity arose then. In the sense of contemplation, insight arose then. In the sense of single taste, serenity and insight arose then. In the sense of non-transgression, the coupling arose then. In the sense of restraint, purification of virtue arose then. In the sense of non-distraction, purification of mind arose then. In the sense of vision, purification of view arose then. In the sense of liberation, deliverance arose then. In the sense of penetration, true knowledge arose then. In the sense of giving up, liberation arose then. In the sense of cutting off, knowledge of destruction arose then.

Desire, in the sense of being the root, arose then. At that time attention has arisen in the sense of origination. At that time contact has arisen in the sense of combining. At that time feeling has arisen in the sense of convergence. At that time concentration has arisen in the sense of being foremost. At that time mindfulness has arisen in the sense of authority. At that time wisdom has arisen in the sense of being supreme. At that time liberation has arisen in the sense of being the core. At that time Nibbāna grounded upon the Deathless has arisen in the sense of being the final goal. Having emerged, one reviews, "These things have then arisen."

At the moment of the fruition of stream-entry, right view in the sense of vision has then arisen. At that time right intention has arisen in the sense of application...etc... At that time knowledge of non-arising has arisen in the sense of tranquillization. Desire, in the sense of being the root, arose then. At that time attention has arisen in the sense of origination. At that time contact has arisen in the sense of combining. At that time feeling has arisen in the sense of convergence. At that time concentration has arisen in the sense of being foremost. At that time mindfulness has arisen in the sense of authority. At that time wisdom has arisen in the sense of being supreme. At that time liberation has arisen in the sense of being the core. At that time Nibbāna grounded upon the Deathless has arisen in the sense of being the final goal. Having emerged, one reviews, "These things have then arisen."

At the moment of the path of once-returner...etc... At the moment of the fruition of once-return...etc... At the moment of the path of non-return...etc... At the moment of the fruition of non-return...etc... At the moment of the path of Arahantship, right view in the sense of vision has then arisen...etc... At that time knowledge of destruction arose in the sense of cutting off. At that time desire has arisen in the sense of being the root...etc... At that time Nibbāna grounded upon the Deathless has arisen in the sense of being the final goal. Having emerged, one reviews, "These things have then arisen."

At the moment of the fruition of Arahantship, right view in the sense of vision has then arisen...etc... At that time knowledge of non-arising has arisen in the sense of tranquillization. At that time desire has arisen in the sense of being the root...etc... At that time Nibbāna grounded upon the Deathless has arisen in the sense of being the final goal. Having emerged, one reviews, "These things have then arisen." That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in seeing mind-objects that have then arisen is knowledge of reviewing."

Exposition of Knowledge of Reviewing, the fourteenth.

15.

Exposition of Knowledge of Diversity of Bases

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

How does one determine the eye as internal? One determines the eye as born of ignorance, determines the eye as born of craving, determines the eye as born of action, determines the eye as born of nutriment, determines the eye as derived from the four great elements, determines the eye as arisen, determines the eye as come about. One determines: The eye, not having been, came to be; having been, it will not be. One determines the eye as finite, determines the eye as unstable, not eternal, subject to change, determines the eye as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines the eye as impermanent, not as permanent; determines it as suffering, not as pleasure; determines it as non-self, not as self; becomes disenchanted, does not delight; becomes dispassionate, does not lust; causes cessation, does not cause origination; 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; becoming dispassionate, one abandons lust; causing cessation, one abandons origination; relinquishing, one abandons grasping. Thus one determines the eye as internal.

How does one determine the ear as internal? One determines the ear as born of ignorance...etc... thus one determines the ear as internal. How does one determine the nose as internal? One determines the nose as born of ignorance...etc... thus one determines the nose as internal. How does one determine the tongue as internal? One determines the tongue as born of ignorance, determines the tongue as born of craving, determines the tongue as born of action, determines the tongue as born of nutriment, determines the tongue as derived from the four great elements, determines the tongue as arisen, determines the tongue as come about. One determines: The tongue, not having been, came to be; having been, it will not be. One determines the tongue as limited, determines the tongue as unstable, not everlasting, subject to change, determines the tongue as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines the tongue as impermanent, not as permanent...etc... relinquishes, does not grasp. Determining it as impermanent, one abandons the perception of permanence...etc... relinquishing, one abandons grasping. Thus one determines the tongue as internal.

How does one determine the body as internal? One determines the body as born of ignorance, determines the body as born of craving, determines the body as born of action, determines the body as born of nutriment, determines the body as derived from the four great elements, determines the body as arisen, determines the body as come about. One determines: The body, not having been, came to be; having been, it will not be. One determines the body as having an end, determines the body as unstable, not everlasting, subject to change, determines the body as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines the body as impermanent, not as permanent; determines it as suffering, not as pleasure...etc... relinquishes, does not grasp. Determining it as impermanent, one abandons the perception of permanence, determining it as suffering, one abandons the perception of pleasure...etc... relinquishing, one abandons grasping. Thus one determines the body as internal.

How does one determine the mind as internal? One determines: The mind is born of ignorance, determines: The mind is born of craving, determines: The mind is born of action, determines: The mind is born of nutriment, determines: The mind has arisen, determines: The mind has come to be. One determines: The mind, not having been, came to be; having been, it will not be. One determines the mind as having an end, determines the mind as unstable, not everlasting, subject to change, determines the mind as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines the mind as impermanent, not as permanent; determines it as suffering, not as pleasure; determines it as non-self, not as self; becomes disenchanted, does not delight; becomes dispassionate, does not lust; causes cessation, does not cause origination; 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; becoming dispassionate, one abandons lust; causing cessation, one abandons origination; relinquishing, one abandons grasping. Thus one determines the mind as internal. Thus one determines internal phenomena. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in internal determination is knowledge of diversity of bases."

Exposition of Knowledge of Diversity of Bases Fifteenth.

16.

Exposition of Knowledge of Diversity of Range

67. How is wisdom in external determination knowledge of diversity of range? How does one determine external phenomena? One determines forms externally, determines sounds externally, determines odours externally, determines tastes externally, determines tactile objects externally, determines mental phenomena externally.

How does one determine forms externally? One determines forms as born of ignorance, determines forms as born of craving, determines forms as born of action, determines forms as born of nutriment, determines forms as derived from the four great elements, determines forms as arisen, determines forms as come about. One determines: Forms, not having been, came to be; having been, they will not be. One determines forms as limited, determines forms as unstable, not everlasting, subject to change. One determines forms as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines forms as impermanent, not as permanent; determines it as suffering, not as pleasure; determines it as non-self, not as self; becomes disenchanted, does not delight; becomes dispassionate, does not lust; causes cessation, does not cause origination; 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; becoming dispassionate, one abandons lust; causing cessation, one abandons origination; relinquishing, one abandons grasping. Thus one determines forms externally.

How does one determine sounds externally? One determines sounds as born of ignorance...etc... One determines sounds as derived from the four great elements, determines sounds as arisen, determines sounds as come about. One determines: Sounds, not having been, came to be; having been, they will not be. One determines sounds as limited, determines sounds as unstable, not everlasting, subject to change, determines sounds as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines sounds as impermanent, not as permanent...etc... thus one determines sounds externally.

How does one determine odours externally? One determines: 'Odours are born of ignorance', determines: 'Odours are born of craving'...etc... thus one determines odours externally. How does one determine tastes externally? One determines: 'Tastes are born of ignorance', determines: 'Tastes are born of craving'...etc... thus one determines tastes externally. How does one determine tactile objects externally? One determines: 'Tactile objects are born of ignorance', determines: 'Tactile objects are born of craving', determines: 'Tactile objects are born of action', determines: 'Tactile objects are born of nutriment', determines: 'Tactile objects are arisen'. One determines: 'Tactile objects have come to be'...etc... thus one determines tactile objects externally.

How does one determine mental phenomena externally? One determines mind-objects as arisen from ignorance, determines mind-objects as arisen from craving, determines mind-objects as arisen from action, determines mind-objects as arisen from nutriment, determines mind-objects as arisen, determines mind-objects as originated. One determines: Mind-objects, not having been, came to be; having been, they will not be. One determines mind-objects as limited, determines mind-objects as unstable, not everlasting, subject to change, determines mind-objects as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One determines mind-objects as impermanent, not as permanent; determines it as suffering, not as pleasure; determines it as non-self, not as self; becomes disenchanted, does not delight; becomes dispassionate, does not lust; causes cessation, does not cause origination; relinquishes, does not grasp...etc... 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, becoming dispassionate, one abandons lust, causing cessation, one abandons origination, relinquishing, one abandons grasping. Thus one determines mind-objects externally. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in external determination is knowledge of diversity of range."

Exposition of Knowledge of Diversity of Range, Sixteenth.

17.

Exposition of Knowledge of Diversity of Conduct

68. How is wisdom in determination of conduct knowledge of diversity of conduct? Conduct: there are three kinds of conduct - conduct of consciousness, conduct of not knowing, conduct of knowledge.

What is conduct of consciousness? For the purpose of seeing, the undeclared adverting is conduct of consciousness regarding forms, eye-consciousness with the characteristic of seeing is conduct of consciousness regarding forms, resultant mind-element with application due to having seen is conduct of consciousness regarding forms, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding forms. For the purpose of hearing, the undeclared adverting is conduct of consciousness regarding sounds, ear-consciousness with the characteristic of hearing is conduct of consciousness regarding sounds, resultant mind-element with application due to having heard is conduct of consciousness regarding sounds, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding sounds. For the purpose of smelling, the undeclared adverting is conduct of consciousness regarding odours, nose-consciousness with the characteristic of smelling is conduct of consciousness regarding odours, resultant mind-element with application due to having smelt is conduct of consciousness regarding odours, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding odours. For the purpose of tasting, the undeclared adverting is conduct of consciousness regarding tastes, tongue-consciousness with the characteristic of tasting is conduct of consciousness regarding tastes, resultant mind-element with application due to having tasted is conduct of consciousness regarding tastes, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding tastes. For the purpose of touching, the undeclared adverting is conduct of consciousness regarding tactile objects, body-consciousness with the characteristic of touching is conduct of consciousness regarding tactile objects, resultant mind-element with application due to having touched is conduct of consciousness regarding tactile objects, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding tactile objects. For the purpose of cognizing, the undeclared adverting is conduct of consciousness regarding mind-objects, mind-consciousness with the characteristic of cognizing is conduct of consciousness regarding mind-objects, resultant mind-element with application due to having cognized is conduct of consciousness regarding mind-objects, resultant mind-consciousness-element due to having applied is conduct of consciousness regarding mind-objects.

69. In what sense are they modes of consciousness? 'They move without lust' - these are modes of consciousness. 'They move without hatred' - these are modes of consciousness. 'They move without delusion' - these are modes of consciousness. 'They move without conceit' - these are modes of consciousness. 'They move without views' - these are modes of consciousness. 'They move without restlessness' - these are modes of consciousness. 'They move without doubt' - these are modes of consciousness. 'They move without underlying tendencies' - these are modes of consciousness. 'They move detached from lust' - these are modes of consciousness. 'They move detached from hatred' - these are modes of consciousness. 'They move detached from delusion' - these are modes of consciousness. 'They move detached from conceit' - these are modes of consciousness. 'They move detached from views' - these are modes of consciousness. 'They move detached from restlessness' - these are modes of consciousness. 'They move detached from doubt' - these are modes of consciousness. 'They move detached from underlying tendencies' - these are modes of consciousness. 'They move associated with wholesome actions' - these are modes of consciousness. 'They move detached from unwholesome actions' - these are modes of consciousness. 'They move detached from blameworthy actions' - these are modes of consciousness. 'They move associated with blameless actions' - these are modes of consciousness. 'They move detached from dark actions' - these are modes of consciousness. 'They move associated with bright actions' - these are modes of consciousness. 'They move associated with actions that bring happiness' - these are modes of consciousness. 'They move detached from actions that bring suffering' - these are modes of consciousness. 'They move associated with actions that result in happiness' - these are modes of consciousness. 'They move detached from actions that result in suffering' - these are modes of consciousness. 'They move in what is cognized' - these are modes of consciousness. 'Such is the mode of consciousness' - these are modes of consciousness. 'This mind is naturally pure in the sense of being without defilements' - these are modes of consciousness. These are the modes of consciousness.

What are the modes of not knowing? For the purpose of impulsion regarding lust for agreeable forms, the undeclared adverting consciousness-conduct; the impulsions of lust are the conduct of not knowing. For the purpose of impulsion regarding hatred for disagreeable forms, the undeclared adverting consciousness-conduct; the impulsions of hatred are the conduct of not knowing. For the purpose of impulsion regarding delusion in an object not considered with equanimity in both cases, the undeclared adverting consciousness-conduct; the impulsions of delusion are the conduct of not knowing. For the purpose of impulsion regarding shackling conceit, the undeclared adverting consciousness-conduct; the impulsions of conceit are the conduct of not knowing. For the purpose of impulsion regarding grasped view, the undeclared adverting consciousness-conduct; the impulsions of view are the conduct of not knowing. For the purpose of impulsion regarding distracted restlessness, the undeclared adverting consciousness-conduct; the impulsions of restlessness are the conduct of not knowing. For the purpose of impulsion regarding unresolved doubt, the undeclared adverting consciousness-conduct; the impulsions of doubt are the conduct of not knowing. For the purpose of impulsion regarding the underlying tendency that has gained strength, the undeclared adverting consciousness-conduct; the impulsions of the underlying tendency are the conduct of not knowing.

Regarding agreeable sounds...etc... regarding agreeable odours...etc... regarding agreeable tastes...etc... regarding agreeable tactile objects...etc... For the purpose of impulsion regarding lust for agreeable mind-objects, the undeclared adverting consciousness-conduct; the impulsions of lust are the conduct of not knowing. For the purpose of impulsion regarding hatred for disagreeable mind-objects, the undeclared adverting consciousness-conduct; the impulsions of hatred are the conduct of not knowing. For the purpose of impulsion regarding delusion in an object not considered with equanimity in both cases, the undeclared adverting consciousness-conduct; the impulsions of delusion are the conduct of not knowing. For the purpose of impulsion regarding shackling conceit, the undeclared adverting consciousness-conduct; the impulsions of conceit are the conduct of not knowing. For the purpose of impulsion regarding grasped view, the undeclared adverting consciousness-conduct; the impulsions of view are the conduct of not knowing. For the purpose of impulsion regarding distracted restlessness, the undeclared adverting consciousness-conduct; the impulsions of restlessness are the conduct of not knowing; For the purpose of impulsion regarding unresolved doubt, the undeclared adverting consciousness-conduct; the impulsions of doubt are the conduct of not knowing. For the purpose of impulsion regarding the underlying tendency that has gained strength, the undeclared adverting consciousness-conduct; the impulsions of the underlying tendency are the conduct of not knowing.

70. "Mode of not knowing": in what sense is it a mode of not knowing? 'They move with lust' - this is a mode of not knowing. 'They move with hate' - this is a mode of not knowing. 'They move with delusion' - this is a mode of not knowing. 'They move with conceit' - this is a mode of not knowing. 'They move with views' - this is a mode of not knowing. 'They move with restlessness' - this is a mode of not knowing. 'They move with doubt' - this is a mode of not knowing. 'They move with underlying tendencies' - this is a mode of not knowing. 'They move associated with lust' - this is a mode of not knowing. 'They move associated with hate' - this is a mode of not knowing. 'They move associated with delusion' - this is a mode of not knowing. 'They move associated with conceit' - this is a mode of not knowing. 'They move associated with views' - this is a mode of not knowing. 'They move associated with restlessness' - this is a mode of not knowing. 'They move associated with doubt' - this is a mode of not knowing. 'They move associated with underlying tendencies' - this is a mode of not knowing. 'They move detached from wholesome actions' - this is a mode of not knowing. 'They move associated with unwholesome actions' - this is a mode of not knowing. 'They move associated with blameworthy actions' - this is a mode of not knowing. 'They move detached from blameless actions' - this is a mode of not knowing. 'They move associated with dark actions' - this is a mode of not knowing. 'They move detached from bright actions' - this is a mode of not knowing. 'They move detached from actions that bring happiness' - this is a mode of not knowing. 'They move associated with actions that bring suffering' - this is a mode of not knowing. 'They move detached from actions that result in happiness' - this is a mode of not knowing. 'They move associated with actions that result in suffering' - this is a mode of not knowing. 'They move in what is not known' - this is a mode of not knowing. 'Such is the mode of not knowing' - this is a mode of not knowing. This is the mode of not knowing.

71. What is the course of knowledge? The undeclared consciousness-course for the purpose of contemplating impermanence; contemplation of impermanence is the course of knowledge. The undeclared consciousness-course for the purpose of contemplating suffering; contemplation of suffering is the course of knowledge. The undeclared consciousness-course for the purpose of contemplating non-self; contemplation of non-self is the course of knowledge. For the purpose of contemplating revulsion...etc... for the purpose of contemplating dispassion... for the purpose of contemplating cessation... for the purpose of contemplating relinquishment... for the purpose of contemplating destruction... for the purpose of contemplating passing away... for the purpose of contemplating change... for the purpose of contemplating the signless... for the purpose of contemplating the undirected... for the purpose of contemplating voidness... for the purpose of contemplating states with higher wisdom... for the purpose of knowledge and vision as it really is... for the purpose of contemplating danger... The undeclared consciousness-course for the purpose of contemplating reflection; contemplation of reflection is the course of knowledge. Contemplation of turning away is the course of knowledge. The path of stream-entry is the course of knowledge. The attainment of the fruit of stream-entry is the course of knowledge. The path of once-returning is the course of knowledge. The attainment of the fruit of once-returning is the course of knowledge. The path of non-returning is the course of knowledge. The attainment of the fruit of non-returning is the course of knowledge. The path of Arahantship is the course of knowledge. The attainment of the fruit of Arahantship is the course of knowledge.

In what sense is it the course of knowledge? 'They move without lust' - mode of knowledge. 'They move without hatred' - mode of knowledge... etc... 'They move without underlying tendencies' - mode of knowledge. 'They move detached from lust' - mode of knowledge. 'They move detached from hatred' - mode of knowledge. 'They move detached from delusion' - mode of knowledge. detached from conceit... etc... detached from views... detached from restlessness... detached from doubt... detached from underlying tendencies... associated with wholesome actions... detached from unwholesome actions... detached from blameworthy actions... associated with blameless actions... detached from dark actions... associated with bright actions... associated with actions that bring happiness... detached from actions that bring suffering... 'They move associated with actions that result in happiness' - mode of knowledge. 'They move detached from actions that result in suffering' - mode of knowledge. 'They move in what is known' - mode of knowledge. 'Such is the mode of knowledge' - mode of knowledge. This is the mode of knowledge. The mode of consciousness is one thing, the mode of not knowing is another, the mode of knowledge is another. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in determination of conduct is knowledge of diversity of conduct."

Exposition of Knowledge of Diversity of Conduct is the seventeenth.

18.

Exposition of Knowledge of Diversity of Planes

72. How is wisdom in determination of four things knowledge of diversity of planes? There are four planes - the sense-sphere plane, the form-sphere plane, the formless-sphere plane, the unincluded plane. What is the sense-sphere plane? Making hell below the boundary and including the deities who wield power over others' creations above, whatever aggregates, elements, and bases, form, feeling, perception, formations, and consciousness that exist and belong in this interval - this is the sense-sphere plane.

What is the form-sphere plane? Making the brahmā world below the boundary and including the deities of the highest heaven above, whatever mental states and consciousness that exist and belong in this interval of one who has attained, or has been reborn there, or dwells in happiness in this very life - this is the form-sphere plane.

What is the formless-sphere plane? Making the deities of the base of the infinity of space below the boundary and including the deities of the base of neither-perception-nor-non-perception above, whatever mental states and consciousness that exist and belong in this interval of one who has attained, or has been reborn there, or dwells in happiness in this very life - this is the formless plane.

What is the unincluded plane? The unincluded paths and fruitions of the paths and the unconditioned element - this is the unincluded plane. These are the four planes.

There are another four planes: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the four meditative absorptions, 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 means of sustaining a favorable relationship, the four wheels, the four terms of the Teaching - These are the four planes. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in determination of four things is knowledge of diversity of planes."

Exposition of Knowledge of Diversity of Planes, the Eighteenth.

19.

Exposition of Knowledge of Diversity of Phenomena

73. How is wisdom in determination of nine things knowledge of diversity of phenomena? How does one determine phenomena? One determines phenomena of the sense-sphere as wholesome, as unwholesome, as undeclared. One determines phenomena of the form-sphere as wholesome, as undeclared. One determines phenomena of the formless-sphere as wholesome, as undeclared. One determines phenomena that are transcendent as wholesome, as undeclared.

How does one determine phenomena of the sense-sphere as wholesome, as unwholesome, as undeclared? One determines the ten wholesome courses of action as wholesome, the ten unwholesome courses of action as unwholesome, and form, result and functional consciousness as undeclared - thus one determines phenomena of the sense-sphere as wholesome, as unwholesome, as undeclared.

How does one determine phenomena of the form-sphere as wholesome, as undeclared? One determines the four meditative absorptions of one who is here as wholesome, the four meditative absorptions of one who is reborn there as undeclared - thus one determines phenomena of the form-sphere as wholesome, as undeclared.

How does one determine phenomena of the formless-sphere as wholesome, as undeclared? One determines the four formless-sphere attainments of one who is here as wholesome, the four formless-sphere attainments of one who is reborn there as undeclared - thus one determines phenomena of the formless-sphere as wholesome, as undeclared.

How does one determine phenomena that are transcendent as wholesome, as undeclared? One determines the four noble paths as wholesome, and the four fruits of the ascetic life and Nibbāna as undeclared - thus one determines phenomena that are transcendent as wholesome, as undeclared. Thus one determines phenomena.

Nine things rooted in gladness. In one who attends to impermanence, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. When the mind is concentrated, one understands 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. In one who attends to suffering, gladness arises...etc... In one who attends to non-self, gladness arises...etc... is liberated.

In one who attends to form as impermanent, gladness arises...etc... In one who attends to form as suffering...etc... feeling... perception... formations... consciousness... The eye...etc... In one who attends to aging-and-death as impermanent, gladness arises...etc... In one who attends to aging-and-death as suffering, gladness arises...etc... In one who attends to aging-and-death as non-self, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. When the mind is concentrated, one understands 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 nine things are rooted in gladness.

74. Nine things rooted in careful attention. In one who attends carefully to impermanence, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. With a concentrated mind he understands as it really is "This is suffering", he understands as it really is "This is the origin of suffering", he understands as it really is "This is the cessation of suffering", he understands as it really is "This is the way leading to the cessation of suffering". In one who attends carefully to suffering, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. With a concentrated mind he understands as it really is "This is suffering", he understands as it really is "This is the origin of suffering", he understands as it really is "This is the cessation of suffering", he understands as it really is "This is the way leading to the cessation of suffering". In one who attends carefully to non-self, gladness arises...etc...

In one who attends carefully to form as impermanent, gladness arises...etc... In one who attends carefully to form as suffering, gladness arises...etc... In one who attends carefully to form as non-self, gladness arises...etc... feeling... perception... formations... consciousness... The eye...etc... In one who attends carefully to aging-and-death as impermanent, gladness arises...etc... In one who attends carefully to aging-and-death as suffering, gladness arises...etc... In one who attends carefully to aging-and-death as non-self, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. With a concentrated mind he understands as it really is "This is suffering", he understands as it really is "This is the origin of suffering", he understands as it really is "This is the cessation of suffering", he understands as it really is "This is the way leading to the cessation of suffering". These nine things rooted in careful attention.

Nine diversities: Dependent on diversity of elements arises diversity of contact, dependent on diversity of contact arises diversity of feeling, dependent on diversity of feeling arises diversity of perception, dependent on diversity of perception arises diversity of intention, dependent on diversity of intention arises diversity of desire, dependent on diversity of desire arises diversity of passion, dependent on diversity of passion arises diversity of quest, dependent on diversity of quest arises diversity of gain - these are the nine diversities. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in determination of nine things is knowledge of diversity of phenomena."

Exposition of Knowledge of Diversity of Phenomena is the nineteenth.

20-24.

Exposition of the Five Kinds of Knowledge

75. How is wisdom of direct knowledge knowledge in the sense of what is known, wisdom of full understanding knowledge in the sense of investigation, wisdom in abandoning knowledge in the sense of giving up, wisdom in development knowledge in the sense of one taste, wisdom in realization knowledge in the sense of experiencing? Whatever things are directly known, those things are known. Whatever things are fully understood, those things are investigated. Whatever things are abandoned, those things are given up. Whatever things are developed, those things are of one taste. Whatever things are realized, those things are experienced. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom of direct knowledge is knowledge in the sense of what is known, wisdom of full understanding is knowledge in the sense of investigation, wisdom in abandoning is knowledge in the sense of giving up, wisdom in development is knowledge in the sense of one taste, wisdom in realization is knowledge in the sense of experiencing."

The twenty-fourth exposition of the Five Kinds of Knowledge.

25-28.

Exposition of Knowledge of Analytical Knowledge

76. How is wisdom in the diversity of meanings knowledge of analytical knowledge of meaning, wisdom in the diversity of phenomena knowledge of analytical knowledge of phenomena, wisdom in the diversity of language knowledge of analytical knowledge of language, wisdom in the diversity of ingenuity knowledge of analytical knowledge of ingenuity? The faculty of faith is a phenomenon, the faculty of energy is a phenomenon, the faculty of mindfulness is a phenomenon, the faculty of concentration is a phenomenon, the faculty of wisdom is a phenomenon. The faculty of faith is one phenomenon, the faculty of energy is another phenomenon, the faculty of mindfulness is another phenomenon, the faculty of concentration is another phenomenon, the faculty of wisdom is another phenomenon. By that knowledge these diverse phenomena are known, by that same knowledge these diverse phenomena are understood. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of resolution is a meaning, the meaning of exertion is a meaning, the meaning of establishment is a meaning, the meaning of non-distraction is a meaning, the meaning of seeing is a meaning. The meaning of resolution is one thing, the meaning of exertion is another thing, the meaning of establishment is another thing, the meaning of non-distraction is another thing, the meaning of vision is another thing. By that knowledge these diverse meanings are known, by that same knowledge these diverse meanings are understood. Therefore it is said "wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

There are phrases, language and expressions to show five phenomena, there are phrases, language and expressions to show five meanings. The language of phenomena is one thing, the language of meanings is another. By that knowledge these diverse languages are known, by that same knowledge these diverse languages are understood. Therefore it is said - "wisdom in the diversity of language is knowledge of analytical knowledge of language."

There are kinds of knowledge in five phenomena, kinds of knowledge in five meanings, kinds of knowledge in ten languages. Some knowledge is in mind-objects, some knowledge is in meanings, some knowledge is in languages. By that knowledge these diverse kinds of knowledge are known, by that same knowledge these diverse kinds of knowledge are understood. Therefore it is said - "Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity."

77. The power of faith is a thing, the power of energy is a thing, the power of mindfulness is a thing, the power of concentration is a thing, the power of wisdom is a thing. The power of faith is one thing, the power of energy is another thing, the power of mindfulness is another thing, the power of concentration is another thing, the power of wisdom is another thing. By that knowledge these diverse phenomena are known, by that same knowledge these diverse phenomena are understood. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of being unshakable in lack of faith is the goal. The meaning of being unshakable in laziness is the goal. The meaning of being unshakable in negligence is the goal. The meaning of being unshakable in restlessness is the goal. The meaning of being unshakable in ignorance is the goal. The meaning of being unshakable in lack of faith is one goal, the meaning of being unshakable in laziness is another goal, the meaning of being unshakable in negligence is another goal, the meaning of being unshakable in restlessness is another goal, the meaning of being unshakable in ignorance is another goal. By that knowledge these diverse meanings are known, by that same knowledge these diverse meanings are understood. Therefore it is said - "wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

There are phrases, language and expressions to show five phenomena, there are phrases, language and expressions to show five meanings. The language of phenomena is one thing, the language of meanings is another. By that knowledge these diverse languages are known, by that same knowledge these diverse languages are understood. Therefore it is said - "wisdom in the diversity of language is knowledge of analytical knowledge of language."

There are kinds of knowledge in five phenomena, kinds of knowledge in five meanings, kinds of knowledge in ten languages. Some knowledge is in mind-objects, some knowledge is in meanings, some knowledge is in languages. By that knowledge these diverse kinds of knowledge are known, by that same knowledge these diverse kinds of knowledge are understood. Therefore it is said - "Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity."

The mindfulness enlightenment factor is a mind-object, the investigation-of-states enlightenment factor is a mind-object, the energy enlightenment factor is a mind-object, the rapture enlightenment factor is a mind-object, the tranquillity enlightenment factor is a mind-object, the concentration enlightenment factor is a mind-object, the equanimity enlightenment factor is a mind-object. The mindfulness enlightenment factor is one thing, the investigation-of-states enlightenment factor is another thing, the energy enlightenment factor is another thing, the rapture enlightenment factor is another thing, the tranquillity enlightenment factor is another thing, the concentration enlightenment factor is another thing, the equanimity enlightenment factor is another thing. By that knowledge these diverse phenomena are known, by that same knowledge these diverse phenomena are understood. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of establishment is a meaning, the meaning of investigation is a meaning, the meaning of exertion is a meaning, the meaning of pervading is a meaning, the meaning of peace is a meaning, the meaning of non-distraction is a meaning, the meaning of reflection is a meaning. The meaning of establishment is one thing, the meaning of discrimination is another thing, the meaning of exertion is another thing, the meaning of pervading is another thing, the meaning of peace is another thing, the meaning of non-distraction is another thing, the meaning of reflection is another thing. By that knowledge these diverse meanings are known, by that same knowledge these diverse meanings are understood. Therefore it is said - "wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

There are phrases, language and expressions to show seven phenomena, there are phrases, language and expressions to show seven meanings. The language of phenomena is one thing, the language of meanings is another. By that knowledge these diverse languages are known, by that same knowledge these diverse languages are understood. Therefore it is said - "wisdom in the diversity of language is knowledge of analytical knowledge of language."

There are kinds of knowledge in seven phenomena, kinds of knowledge in seven meanings, kinds of knowledge in fourteen languages. Some knowledge is in mind-objects, some knowledge is in meanings, some knowledge is in languages. By that knowledge these diverse kinds of knowledge are known, by that same knowledge these diverse kinds of knowledge are understood. Therefore it is said - "Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity."

Right view is a mind-object, right intention is a mind-object, right speech is a mind-object, right action is a mind-object, right livelihood is a mind-object, right effort is a mind-object, right mindfulness is a mind-object, right concentration is a mind-object. Right view is one thing, right intention is another thing, right speech is another thing, right action is another thing, right livelihood is another thing, right effort is another thing, right mindfulness is another thing, right concentration is another thing. By that knowledge these diverse phenomena are known, by that same knowledge these diverse phenomena are understood. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of vision is a meaning, the meaning of application is a meaning, the meaning of possession is a meaning, the meaning of origination is a meaning, the meaning of cleansing is a meaning, the meaning of exertion is a meaning, the meaning of establishment is a meaning, the meaning of non-distraction is a meaning. The meaning of vision is one thing, the meaning of directing onto is another thing, the meaning of possession is another thing, the meaning of origin is another thing, the meaning of cleansing is another thing, the meaning of exertion is another thing, the meaning of establishment is another thing, the meaning of non-distraction is another thing. By that knowledge these diverse meanings are known, by that same knowledge these diverse meanings are understood. Therefore it is said - "wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

There are phrases, language and expressions to show eight phenomena, there are phrases, language and expressions to show eight meanings. The language of phenomena is one thing, the language of meanings is another. By that knowledge these diverse languages are known, by that same knowledge these diverse languages are understood. Therefore it is said - "wisdom in the diversity of language is knowledge of analytical knowledge of language."

Knowledge in eight mind-objects, knowledge in eight meanings, knowledge in sixteen languages. Some knowledge is in mind-objects, some knowledge is in meanings, some knowledge is in languages. By that knowledge these diverse kinds of knowledge are known, by that same knowledge these diverse kinds of knowledge are understood. Therefore it is said - "Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity." That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning. Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena. Wisdom in the diversity of language is knowledge of analytical knowledge of language. Wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity."

Exposition of Knowledge of Analytical Knowledge, the twenty-eighth.

29-31.

Exposition of Three Kinds of Knowledge

78. How is wisdom in the diversity of dwellings knowledge of the meaning of dwelling, wisdom in the diversity of attainments knowledge of the meaning of attainment, wisdom in the diversity of dwellings and attainments knowledge of the meaning of dwellings and attainments? Seeing the sign as peril, due to disposition towards the signless, seeing the passing away with each contact - this is the signless dwelling. Seeing wish as peril, due to disposition towards the undirected, seeing the passing away with each contact - this is the undirected dwelling. Seeing adherence as peril, due to disposition towards emptiness, seeing the passing away with each contact - this is the dwelling in emptiness.

Seeing the sign as peril, due to disposition towards the signless, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - signless attainment. Seeing wish as peril, due to disposition towards the undirected, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - undirected attainment. Seeing adherence as peril, due to disposition towards emptiness, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of emptiness.

Seeing the sign as peril, due to disposition towards the signless, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - attainment of dwelling in the signless. Seeing wish as peril, due to disposition towards the undirected, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - attainment of dwelling in the undirected. Seeing adherence as peril, due to disposition towards emptiness, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of dwelling in emptiness.

79. Seeing the sign of form as peril, due to disposition towards the signless, seeing the passing away with each contact - this is the signless dwelling. Seeing wish for form as peril, due to disposition towards the undirected, seeing the passing away with each contact - this is the undirected dwelling. Seeing adherence to form as peril, due to disposition towards emptiness, seeing the passing away with each contact - this is the dwelling in emptiness.

Seeing the sign of form as peril, due to disposition towards the signless, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - signless attainment. Seeing wish for form as peril, due to disposition towards the undirected, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - undirected attainment. Seeing adherence to form as peril, due to disposition towards emptiness, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of emptiness.

Seeing the sign of form as peril, due to disposition towards the signless, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - attainment of dwelling in the signless. Seeing wish for form as peril, due to disposition towards the undirected, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - attainment of dwelling in the undirected. Seeing adherence to form as peril, due to disposition towards emptiness, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of dwelling in emptiness.

The sign of feeling...etc... the sign of perception... the sign of formations... the sign of consciousness... the sign of eye...etc... Seeing the sign of aging-and-death as peril, due to disposition towards the signless, seeing the passing away with each contact - this is the signless dwelling. Seeing wish for aging-and-death as peril, due to disposition towards the undirected, seeing the passing away with each contact - this is the undirected dwelling. Seeing adherence to aging-and-death as peril, due to disposition towards emptiness, seeing the passing away with each contact - this is the dwelling in emptiness.

Seeing the sign of aging-and-death as peril, due to disposition towards the signless, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - signless attainment. Seeing wish for aging-and-death as peril, due to disposition towards the undirected, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - undirected attainment. Seeing adherence to aging-and-death as peril, due to disposition towards emptiness, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of emptiness.

Seeing the sign of aging-and-death as peril, due to disposition towards the signless, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the signless, one enters - attainment of dwelling in the signless. Seeing wish for aging-and-death as peril, due to disposition towards the undirected, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, the undirected, one enters - attainment of dwelling in the undirected. Seeing adherence to aging-and-death as peril, due to disposition towards emptiness, seeing the passing away with each contact, having disregarded occurrence and having adverted to cessation, Nibbāna, emptiness, one enters - attainment of dwelling in emptiness. The signless dwelling is one thing, the undirected dwelling is another, the empty dwelling is another. The signless attainment is one thing, the undirected attainment is another, the empty attainment is another. The signless dwelling attainment is one thing, the undirected dwelling attainment is another, the empty dwelling attainment is another. That is knowledge in the sense of knowing, wisdom in the sense of understanding. 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 dwellings and attainments is knowledge of the meaning of dwellings and attainments."

Exposition of Three Kinds of Knowledge, the thirty-first.

32.

Exposition of Knowledge of Immediate Concentration

80. How is wisdom in cutting off the taints, due to the purity of non-distraction, knowledge of immediate concentration? One-pointedness of mind without distraction through renunciation is concentration. Through the power of that concentration knowledge arises. Through that knowledge the taints are destroyed. Thus serenity comes first, knowledge afterwards. Through that knowledge occurs the destruction of the taints. Therefore it is said - "Due to the purity of non-distraction, wisdom in cutting off the taints is knowledge of immediate concentration."

What are those taints? The taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance. Where are these taints destroyed? By the path of stream-entry the taint of views is utterly destroyed, the taint of sensual desire leading to the planes of misery is destroyed, the taint of existence leading to the planes of misery is destroyed, the taint of ignorance leading to the planes of misery is destroyed. Here these taints are destroyed. By the path of once-returning the gross taint of sensual desire is destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of non-returning the taint of sensual desire is utterly destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of arahantship the taint of existence is utterly destroyed, the taint of ignorance is utterly destroyed. Here these taints are destroyed.

through non-ill will...etc... through perception of light... through non-distraction... through defining of mind-objects... through knowledge... through gladness... through the first meditative absorption... through the second meditative absorption... through the third meditative absorption... through the fourth meditative absorption... through the attainment of the base of the infinity of space... through the attainment of the base of the infinity of consciousness... through the attainment of the base of nothingness... through the attainment of the base of neither-perception-nor-non-perception... through the earth kasiṇa... through the water kasiṇa... through the fire kasiṇa... through the air kasiṇa... through the blue kasiṇa... through the yellow kasiṇa... through the red kasiṇa... through the white kasiṇa... through the space kasiṇa... through the consciousness kasiṇa... through recollection of the Buddha... through recollection of the Teaching... through recollection of the Community... through recollection of virtue... through recollection of generosity... through recollection of deities... through mindfulness of breathing... through mindfulness of death... through mindfulness directed to the body... through recollection of peace... through perception of the bloated... through perception of the livid... through perception of the festering... through perception of the cut up... through perception of the gnawed... through perception of the scattered... through perception of the hacked and scattered... through perception of the bleeding... through perception of the worm-infested... through perception of bones.

81. Through breathing in long...etc... through breathing out long... through breathing in short... through breathing out short... through breathing in experiencing the whole body... through breathing out experiencing the whole body... through breathing in tranquillising the bodily formation... through breathing out tranquillising the bodily formation... through breathing in experiencing rapture... through breathing out experiencing rapture... through breathing in experiencing happiness... through breathing out experiencing happiness... through breathing in experiencing the mental formation... through breathing out experiencing the mental formation... through breathing in tranquillising the mental formation... through breathing out tranquillising the mental formation... through breathing in experiencing the mind... through breathing out experiencing the mind... through breathing in gladdening the mind... through breathing out gladdening the mind... concentrating the mind... etc... liberating the mind... contemplating impermanence... contemplating dispassion... contemplating cessation... through breathing in contemplating relinquishment... through breathing out contemplating relinquishment, one-pointedness of mind without distraction is concentration. Through the power of that concentration knowledge arises, through that knowledge the taints are destroyed. Thus serenity comes first, knowledge afterwards. Through that knowledge occurs the destruction of the taints. Therefore it is said - "Due to the purity of non-distraction, wisdom in cutting off the taints is knowledge of immediate concentration."

What are those taints? The taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance. Where are these taints destroyed? By the path of stream-entry the taint of views is utterly destroyed, the taint of sensual desire leading to the planes of misery is destroyed, the taint of existence leading to the planes of misery is destroyed, the taint of ignorance leading to the planes of misery is destroyed. Here these taints are destroyed. By the path of once-returning the gross taint of sensual desire is destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of non-returning the taint of sensual desire is utterly destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of arahantship the taint of existence is utterly destroyed, the taint of ignorance is utterly destroyed. Here these taints are destroyed. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Due to the purity of non-distraction, wisdom in cutting off the taints is knowledge of immediate concentration."

Exposition of Knowledge of Immediate Concentration, the thirty-second.

33.

Exposition of Knowledge of Dwelling Without Conflict

82. How is wisdom that has vision as its authority, peaceful achievement of dwelling, and disposition towards the sublime knowledge of dwelling without conflict? Having vision as its authority means: contemplation of impermanence has vision as its authority, contemplation of suffering has vision as its authority, contemplation of non-self has vision as its authority, contemplation of impermanence in form has vision as its authority, contemplation of suffering in form has vision as its authority, contemplation of non-self in form has vision as its authority; in feeling...etc... in perception... in formations... in consciousness... in the eye...etc... contemplation of impermanence in aging-and-death has vision as its authority, contemplation of suffering in aging-and-death has vision as its authority, contemplation of non-self in aging-and-death has vision as its authority.

Peaceful achievement of dwelling means: dwelling on emptiness is peaceful achievement of dwelling. Dwelling on the signless is peaceful achievement of dwelling. Dwelling on the undirected is peaceful achievement of dwelling.

Disposition towards the sublime means: disposition towards emptiness is disposition towards the sublime. Disposition towards the signless is a sublime disposition. Disposition towards the undirected is a sublime disposition.

The first meditative absorption is a conflict-free dwelling. The second meditative absorption is a conflict-free dwelling. The third meditative absorption is a conflict-free dwelling. The fourth meditative absorption is a conflict-free dwelling. The attainment of the base of the infinity of space is a conflict-free dwelling...etc... The attainment of neither-perception-nor-non-perception is a conflict-free dwelling.

In what sense is it a conflict-free dwelling? Through the first meditative absorption one removes the hindrances - this is dwelling without conflict. Through the second meditative absorption one removes thought and examination - this is dwelling without conflict. Through the third meditative absorption one removes rapture - this is dwelling without conflict. Through the fourth meditative absorption one removes pleasure and pain - this is dwelling without conflict. Through the attainment of the base of infinity of space one removes perception of form, perception of sensory impingement, and perception of diversity - this is dwelling without conflict. Through the attainment of the base of infinite consciousness one removes perception of the base of infinity of space - this is dwelling without conflict. Through the attainment of the base of nothingness one removes perception of the base of infinite consciousness - this is dwelling without conflict. Through the attainment of neither-perception-nor-non-perception one removes perception of the base of nothingness - this is dwelling without conflict. This is dwelling without conflict. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom that has vision as its authority, peaceful achievement of dwelling, and disposition towards the sublime is knowledge of dwelling without conflict."

Exposition of Knowledge of Dwelling Without Conflict is the thirty-third.

34.

Exposition of Knowledge of the Attainment of Cessation

83. How is wisdom that has mastery due to being endowed with two powers, the tranquillization of three formations, sixteen modes of conduct in knowledge, and nine modes of conduct in concentration knowledge of the attainment of cessation?

"Two powers": there are two powers - the power of serenity and the power of insight. What is the power of serenity? One-pointedness and non-distraction of mind by way of renunciation is the power of serenity. One-pointedness and non-distraction of mind by way of non-ill will is the power of serenity. One-pointedness and non-distraction of mind by way of perception of light is the power of serenity. One-pointedness and non-distraction of mind by way of non-distraction is the power of serenity...etc... One-pointedness and non-distraction of mind by way of contemplating relinquishment in in-breathing is the power of serenity. One-pointedness and non-distraction of mind by way of contemplating relinquishment in out-breathing is the power of serenity.

In what sense is it the power of serenity? Through the first meditative absorption one is not shaken regarding the hindrances - this is the power of serenity. Through the second meditative absorption one is not shaken regarding thought and examination - this is the power of serenity. Through the third meditative absorption one is not shaken regarding rapture - this is the power of serenity. Through the fourth meditative absorption one is not shaken regarding pleasure and pain - this is the power of serenity. Through the attainment of the base of the infinity of space one is not shaken regarding perception of form, perception of sensory impingement, perception of diversity - this is the power of serenity. Through the attainment of the base of infinite consciousness one is not shaken regarding perception of the base of the infinity of space - this is the power of serenity. Through the attainment of the base of nothingness one is not shaken regarding perception of the base of infinite consciousness - this is the power of serenity. Through the attainment of the base of neither-perception-nor-non-perception one is not shaken regarding perception of the base of nothingness - this is the power of serenity. One is not shaken, not moved, not disturbed regarding restlessness and defilements associated with restlessness and aggregates - this 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 revulsion 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...etc... Contemplation of relinquishment in form is the power of insight. In feeling...etc... in perception... in formations... in consciousness... in the eye...etc... Contemplation of impermanence in aging-and-death is the power of insight...etc... Contemplation of relinquishment in aging-and-death is the power of insight.

In what sense is it the power of insight? "One is not shaken regarding perception of permanence due to contemplation of impermanence" - this is the power of insight. "One is not shaken regarding perception of pleasure due to contemplation of suffering" - this is the power of insight. "One is not shaken regarding perception of self due to contemplation of non-self" - this is the power of insight. "One is not shaken regarding delight due to contemplation of revulsion" - this is the power of insight. "One is not shaken regarding lust due to contemplation of dispassion" - this is the power of insight. "One is not shaken regarding origination due to contemplation of cessation" - this is the power of insight. "One is not shaken regarding grasping due to contemplation of relinquishment" - this is the power of insight. One is not shaken, not moved, not disturbed regarding ignorance and defilements associated with ignorance and aggregates - this is the power of insight. This is the power of insight.

"Due to the tranquillization of three formations": of which three formations due to tranquillization? For one who has attained the second meditative absorption, thought and examination, which are verbal formations, are tranquillized. For one who has attained the fourth meditative absorption, in-breathing and out-breathing, which are bodily formations, are tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling, which are mental formations, are tranquillized. Due to the tranquillization of these three formations.

84. "By sixteen modes of knowledge": by which sixteen modes of knowledge? The mode of knowledge of contemplation of impermanence, the mode of knowledge of contemplation of suffering, the mode of knowledge of contemplation of non-self, the mode of knowledge of contemplation of disenchantment, the mode of knowledge of contemplation of dispassion, the mode of knowledge of contemplation of cessation, the mode of knowledge of contemplation of relinquishment, the mode of knowledge of contemplation of world-contraction, the mode of knowledge of the path of stream-entry, the mode of knowledge of the attainment of the fruition of stream-entry, the mode of knowledge of the path of once-returning, the mode of knowledge of the attainment of the fruition of once-returning, the mode of knowledge of the path of non-returning, the mode of knowledge of the attainment of the fruition of non-returning, the mode of knowledge of the path of Arahantship, the mode of knowledge of the attainment of the fruition of Arahantship - by these sixteen modes of knowledge.

85. By nine ways of concentration - what are the nine ways of concentration? First meditative absorption is a way of concentration, second meditative absorption is a way of concentration, third meditative absorption is a way of concentration, fourth meditative absorption is a way of concentration, attainment of the base of the infinity of space... etc... attainment of the base of the infinity of consciousness... attainment of the base of nothingness... attainment of the base of neither-perception-nor-non-perception is a way of concentration. For the purpose of gaining the first meditative absorption, there is applied thought and sustained thought and rapture and happiness and one-pointedness of mind... etc... For the purpose of gaining the attainment of the base of neither-perception-nor-non-perception, there is applied thought and sustained thought and rapture and happiness and one-pointedness of mind - by these nine ways of concentration.

Mastery means the five masteries. Mastery in adverting, mastery in attaining, mastery in resolving, mastery in emerging, mastery in reviewing. He adverts to the first meditative absorption wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in adverting - this is mastery in adverting. He attains the first meditative absorption wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in attaining - this is mastery in attaining. He resolves upon the first meditative absorption wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in resolving - this is mastery in resolving. He emerges from the first meditative absorption wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in emerging - this is mastery in emerging. He reviews the first meditative absorption wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in reviewing - this is mastery in reviewing.

second meditative absorption... etc... He adverts to the attainment of the base of neither-perception-nor-non-perception wherever he wishes, whenever he wishes, for as long as he wishes; there is no sluggishness in adverting - this is mastery in adverting. He attains the attainment of the base of neither-perception-nor-non-perception wherever he wishes, whenever he wishes, for as long as he wishes...etc... resolves upon... emerges... reviews; there is no sluggishness in reviewing - this is mastery in reviewing. These are the five masteries. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom that has mastery due to being endowed with two powers, the tranquillization of three formations, sixteen modes of conduct in knowledge, and nine modes of conduct in concentration is knowledge of the attainment of cessation."

Exposition of Knowledge of the Attainment of Cessation, the thirty-fourth.

35.

Exposition of Knowledge of Final Nibbāna

86. How is knowledge of final Nibbāna wisdom in the exhaustion of occurrence for one who clearly comprehends? Here one who clearly comprehends exhausts the occurrence of sensual desire with renunciation, exhausts the occurrence of ill will with non-ill will, exhausts the occurrence of sloth and torpor with the perception of light, exhausts the occurrence of restlessness with non-distraction, of doubt with defining of states...etc... with knowledge from ignorance... with gladness from discontent... with the first meditative absorption exhausts the occurrence of hindrances...etc... with the path of arahantship exhausts the occurrence of all defilements.

Or else when one who clearly comprehends attains final Nibbāna in the element of Nibbāna without residue, this occurrence of eye is exhausted and no other occurrence of eye arises. This stream of occurrence...etc... nose occurrence... tongue occurrence... body occurrence... mental occurrence is exhausted, and no other mental occurrence arises. This is knowledge of final Nibbāna, which is wisdom in the exhaustion of occurrence for one who clearly comprehends. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of final Nibbāna is wisdom in the exhaustion of occurrence for one who clearly comprehends."

The Thirty-fifth Exposition: Knowledge of Final Nibbāna.

36.

Exposition of Knowledge of Righteous Culmination

87. How is knowledge of righteous culmination wisdom in the complete cessation and non-establishment of all phenomena? 'All phenomena' means - the five aggregates, the twelve bases, the eighteen elements, wholesome states, unwholesome states, undeclared states, sense-sphere states, form-sphere states, formless-sphere states, states not included in these spheres. 'Complete cessation' means: through renunciation one completely ceases sensual desire. Through non-ill will one completely ceases ill will. Through perception of light one completely ceases sloth and torpor. Through non-distraction one completely ceases restlessness. Through defining of states one completely ceases doubt. Through knowledge one completely ceases ignorance. Through gladness one completely ceases discontent. Through the first meditative absorption one completely ceases the hindrances...etc... Through the path of arahantship one completely ceases all defilements.

'Cessation' means: through renunciation one causes sensual desire to cease. Through non-ill will one causes the cessation of ill will. Through the perception of light one causes the cessation of sloth and torpor. Through non-distraction one causes the cessation of restlessness. Through defining of states one causes the cessation of doubt. Through knowledge one causes the cessation of ignorance. Through gladness one causes the cessation of discontent. Through the first meditative absorption one causes the cessation of the hindrances...etc... through the path of arahantship one causes the cessation of all defilements.

'Non-manifestation' means: for one who has gained renunciation, sensual desire does not manifest. For one who has attained non-ill will, ill will does not occur. For one who has attained the perception of light, sloth and torpor do not occur. For one who has attained non-distraction, restlessness does not occur. For one who has attained determination of states, doubt does not occur. For one who has attained knowledge, ignorance does not occur. For one who has attained gladness, discontent does not occur. For one who has attained the first meditative absorption, hindrances do not occur... etc... For one who has attained the path of arahantship, all defilements do not occur.

Righteous means: renunciation is righteous due to the abandoning of sensual desire. Due to the abandoning of ill will, non-ill will is righteous. Due to the abandoning of sloth and torpor, perception of light is righteous. Due to the abandoning of restlessness, non-distraction is righteous. Due to the abandoning of doubt, defining of states is righteous. Due to the abandoning of ignorance, knowledge is righteous. Due to the abandoning of discontent, gladness is righteous. Due to the abandoning of hindrances, first meditative absorption is righteous... etc... Due to the abandoning of all defilements, the path of arahantship is righteous.

Headings means: thirteen headings - Craving is the chief hindrance, conceit is the chief shackle, views are the chief grasping, restlessness is the chief distraction, ignorance is the chief defilement, faith is the chief determination, energy is the chief exertion, mindfulness is the chief establishment, concentration is the chief non-distraction, wisdom is the chief vision, the life faculty is the chief occurrence, liberation is the chief resort, cessation is the chief formation. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of righteous culmination is wisdom in the complete cessation and non-establishment of all phenomena."

The thirty-sixth exposition of Knowledge of Righteous Culmination.

37.

Exposition of Knowledge of Effacement

88. How is knowledge of effacement wisdom in the exhaustion of diverse unity and heat? Diverse means - lust is diverse, hatred is diverse, delusion is diverse, anger...etc... resentment... contempt... insolence... envy... selfishness... deceit... fraud... obstinacy... rivalry... conceit... arrogance... vanity... negligence... all defilements... all misconduct... all volitional formations... all actions leading to existence.

Diversity and unity means: sensual desire is diversity, renunciation is unity. Ill will is diversity, non-ill will is unity. Sloth and torpor is diversity, perception of light is unity. Restlessness is diversity, non-distraction is unity. Doubt is diversity, determination of states is unity. Ignorance is diversity, knowledge is unity. Discontent is diversity, gladness is unity. Hindrances are diversity, first meditative absorption is unity...etc... All defilements are diversity, the path of arahantship is unity.

Heat: there are five kinds of heat - heat of conduct, heat of qualities, heat of wisdom, heat of merit, heat of the Teaching. Being heated by the heat of conduct, one exhausts the heat of bad virtue. Being heated by the heat of qualities, one exhausts the heat of bad qualities. Being heated by the heat of wisdom, one exhausts the heat of poor wisdom. Being heated by the heat of merit, one exhausts the heat of demerit. Being heated by the heat of the Teaching, one exhausts the heat of what is contrary to the Teaching.

Effacement: sensual desire is non-effacement, renunciation is effacement. Ill will is non-effacement, non-ill will is effacement. Sloth and torpor is non-effacement, perception of light is effacement. Restlessness is non-effacement, non-distraction is effacement. Doubt is non-effacement, determination of states is effacement. Ignorance is non-effacement, knowledge is effacement. Discontent is non-effacement, gladness is effacement. Hindrances are non-effacement, first meditative absorption is effacement...etc... All defilements are non-effacement, the path of arahantship is effacement. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of effacement is wisdom in the exhaustion of diverse heats."

The thirty-seventh exposition of Knowledge of Effacement.

38.

Exposition of Knowledge of Energy Arousal

89. How is knowledge of energy arousal wisdom in the meaning of uplifting what is resolute and not sluggish? Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the non-arising of unarisen evil unwholesome states. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the abandoning of arisen evil unwholesome states. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the arising of unarisen wholesome states. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states.

Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the non-arising of unarisen sensual desire. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the abandoning of arisen sensual desire. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the arising of unarisen renunciation. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen renunciation...etc...

Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the non-arising of unarisen all defilements. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the abandoning of arisen all defilements...etc... Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the arising of unarisen path of Arahantship. Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen path of Arahantship. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of energy arousal is wisdom in the meaning of uplifting what is resolute and not sluggish."

Exposition of Knowledge of Energy Arousal, the thirty-eighth.

39.

Exposition of Knowledge of Showing the Good

90. How is knowledge of showing the good wisdom in illuminating diverse phenomena? Diverse phenomena are: the five aggregates, the twelve bases, the eighteen elements, wholesome states, unwholesome states, undeclared states, sense-sphere states, form-sphere states, formless-sphere states, states not included in these spheres.

Illuminating is: one illuminates form as impermanent, one illuminates form as suffering, one illuminates form as non-self. Feeling...etc... perception... formations... consciousness... The eye...etc... shows aging-and-death as impermanent, shows aging-and-death as suffering, shows aging-and-death as non-self.

In showing the goal: abandoning sensual desire, one shows the goal of renunciation. Abandoning ill will, one shows the good of non-ill will. Abandoning sloth and torpor, one shows the good of the perception of light. Abandoning restlessness, one shows the good of non-distraction. Abandoning doubt, one shows the good of defining phenomena. Abandoning ignorance, one shows the good of knowledge. Abandoning discontent, one shows the good of gladness. Abandoning the hindrances, one shows the good of the first meditation...etc... Abandoning all defilements, one shows the good of the path to Arahantship. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of showing the good is wisdom in illuminating diverse phenomena."

The thirty-ninth exposition of Knowledge of Showing the Good.

40.

Exposition of Knowledge of Purification of Vision

91. How is knowledge of purification of vision wisdom in the penetration of diversity and unity in the single inclusion of all phenomena? All phenomena means: the five aggregates...etc... transcendent phenomena.

Single inclusion means: all phenomena are included as one in twelve aspects. Through the meaning of actuality, through the meaning of non-self, through the meaning of truth, through the meaning of penetration, through the meaning of direct knowledge, through the meaning of full understanding, through the meaning of phenomena, through the meaning of element, through the meaning of the known, through the meaning of realization, through the meaning of touching, through the meaning of breakthrough - all phenomena are included as one through these twelve aspects.

Diversity and unity means: sensual desire is diversity, renunciation is unity...etc... all defilements are diversity, the path of arahantship is unity.

Penetration means: one penetrates the truth of suffering through the penetration of full understanding. One penetrates the noble truth of origin with penetration of abandoning. One penetrates the noble truth of cessation with penetration of realization. One penetrates the noble truth of the path with penetration of development.

Purification of vision: at the moment of the path of stream-entry vision becomes purified; at the moment of the fruition of stream-entry vision is purified. At the moment of the path of once-return vision becomes purified; at the moment of the fruition of once-return vision is purified. At the moment of the path of non-return vision becomes purified; at the moment of the fruition of non-return vision is purified. At the moment of the path of Arahantship vision becomes 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 understanding. Therefore it is said - "Knowledge of purification of vision is wisdom in the penetration of diversity and unity in the single inclusion of all phenomena."

Exposition of Knowledge of Purification of Vision is the fortieth.

41.

Exposition of Knowledge of Patience

92. How is knowledge of patience wisdom in what is known? Form is known as impermanent, form is known as suffering, form is known as non-self. Whatever is known, that is accepted - knowledge of patience is wisdom in what is known. Feeling...etc... perception... formations... consciousness... eye...etc... aging-and-death is known as impermanent, aging-and-death is known as suffering, aging-and-death is known as non-self. Whatever is known, that is accepted - knowledge of patience is wisdom in what is known. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of patience is wisdom in what is known."

The forty-first exposition of knowledge of patience.

42.

Exposition of Knowledge of Penetration

93. How is knowledge of penetration wisdom in what is experienced? One experiences form as impermanent, experiences form as suffering, experiences form as non-self. Whatever one experiences, that one penetrates - knowledge of penetration is wisdom in what is experienced. Feeling...etc... perception... formations... consciousness... The eye...etc... One experiences aging-and-death as impermanent, as suffering, as non-self. Whatever one experiences, that one penetrates - knowledge of penetration is wisdom in what is experienced. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of penetration is wisdom in what is experienced."

The forty-second exposition of Knowledge of Penetration.

43.

Exposition of Knowledge of Dwelling in Parts

94. How is knowledge of dwelling in parts wisdom in combination? There is feeling with wrong view as condition, there is feeling with the subsiding of wrong view as condition. There is feeling with right view as condition, there is feeling with the subsiding of right view as condition. There is feeling with wrong intention as condition, there is feeling with the subsiding of wrong intention as condition. There is feeling with right intention as condition, there is feeling with the subsiding of right intention as condition... etc... There is feeling with wrong liberation as condition, there is feeling with the subsiding of wrong liberation as condition. There is feeling with right liberation as condition, there is feeling with the subsiding of right liberation as condition. There is feeling with desire as condition, there is feeling with the subsiding of desire as condition. There is feeling with thought as condition, there is feeling with the subsiding of thought as condition. There is feeling with perception as condition, there is feeling with the subsiding of perception as condition.

When desire is not subsided, thought is not subsided, and perception is not subsided, there is feeling with that as condition. When desire is subsided, thought is not subsided, and perception is not subsided, there is feeling with that as condition. When desire is subsided, thought is subsided, and perception is not subsided, there is feeling with that as condition. When desire is subsided, thought is subsided, and perception is subsided, there is feeling with that as condition. There is taint for the attainment of what has not been attained, and even when that state is not attained, there is feeling with that as condition. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of dwelling in parts is wisdom in combination."

The fortieth is the Exposition of Knowledge of Dwelling in Parts.

44-49.

Exposition of Knowledge of Six World-Contractions

95. How is knowledge of world-contraction through perception wisdom in sovereignty? Through the sovereignty of renunciation, wisdom turns away in perception from sensual desire - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of non-ill will, wisdom turns away in perception from ill will - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of the perception of light, wisdom turns away in perception from sloth and torpor - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of non-distraction, wisdom turns away in perception from restlessness - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of defining states, wisdom turns away in perception from doubt - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of knowledge, wisdom turns away in perception from ignorance - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of gladness, wisdom turns away in perception from discontent - that is knowledge of world-contraction through perception in sovereignty. Through the sovereignty of the first meditation, wisdom turns away in perception from the hindrances - that is knowledge of world-contraction through perception in sovereignty...etc... Through the sovereignty of the path of arahantship, wisdom turns away in perception from all defilements - that is knowledge of world-contraction through perception in sovereignty. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of world-contraction through perception in sovereignty."

96. How is wisdom in diversity knowledge of world-contraction through mind? Sensual desire is diversity, renunciation is unity. When one intends the unity of renunciation, the mind contracts from sensual desire - this is wisdom in diversity, knowledge of world-contraction through mind. Ill will is diversity, non-ill will is unity. When one intends the unity of non-ill will, the mind contracts from ill will - this is wisdom in diversity, knowledge of world-contraction through mind. Sloth and torpor is diversity, perception of light is unity. When one intends the unity of perception of light, the mind contracts from sloth and torpor - this is wisdom in diversity, knowledge of world-contraction through mind...etc... all defilements are diversity, the path of arahantship is unity. When one intends the unity of the path of arahantship, the mind contracts from all defilements - this is wisdom in diversity, knowledge of world-contraction through mind. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in diversity, knowledge of world-contraction through mind."

97. How is knowledge of world-contraction through consciousness wisdom in decision? Abandoning sensual desire, one decides on the mind through the power of renunciation - that is knowledge of world-contraction through consciousness wisdom in decision. Abandoning ill will, one decides on the mind through the power of non-ill will - that is knowledge of world-contraction through consciousness wisdom in decision. Abandoning sloth and torpor, one decides on the mind through the power of the perception of light - that is knowledge of world-contraction through consciousness wisdom in decision...etc... Abandoning all defilements, one decides on the mind through the power of the path of Arahantship - that is knowledge of world-contraction through consciousness wisdom in decision. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Knowledge of world-contraction through consciousness is wisdom in decision."

98. How is wisdom in voidness knowledge of world-contraction? For one who knows and sees as it really is that "the eye is empty of self or what belongs to self or what is permanent or stable or eternal or not subject to change," knowledge turns away from adherence to the eye - wisdom in voidness is knowledge of world-contraction. "The ear is empty...etc... the nose is empty... the tongue is empty... the body is empty... the mind is empty of self or what belongs to self or what is permanent or stable or eternal or not subject to change," for one who knows and sees as it really is, knowledge turns away from adherence to the mind - wisdom in voidness is knowledge of world-contraction. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in voidness is knowledge of world-contraction."

99. How is wisdom in relinquishment knowledge of world-contraction through liberation? By renunciation one relinquishes sensual desire - wisdom in relinquishment is knowledge of world-contraction through liberation. By non-ill will one relinquishes ill will - wisdom in relinquishment is knowledge of world-contraction through liberation. By perception of light one relinquishes sloth and torpor - wisdom in relinquishment is knowledge of world-contraction through liberation. By non-distraction one relinquishes restlessness - wisdom in relinquishment is knowledge of world-contraction through liberation. By defining of states one relinquishes doubt - wisdom in relinquishment is knowledge of world-contraction through liberation...etc... by the path of Arahantship one relinquishes all defilements - wisdom in relinquishment is knowledge of world-contraction through liberation. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in relinquishment is knowledge of world-contraction through liberation".

100. How is wisdom in actuality knowledge of world-contraction through truth? By fully understanding suffering's meaning of oppression, meaning of being conditioned, meaning of torment, meaning of change, one contracts from the world - wisdom in actuality is knowledge of world-contraction through truth. By abandoning origination's meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment, one contracts from the world - wisdom in actuality is knowledge of world-contraction through truth. By realizing cessation's meaning of escape, meaning of seclusion, meaning of being unconditioned, meaning of the Deathless, one contracts from the world - wisdom in actuality is knowledge of world-contraction through truth. By developing the path's meaning of departure, meaning of cause, meaning of vision, meaning of authority, one contracts from the world - wisdom in actuality is knowledge of world-contraction through truth.

World-contraction through perception, world-contraction through heart, world-contraction through mind, world-contraction through knowledge, world-contraction through deliverance, world-contraction through truth. By perceiving one contracts from the world - world-contraction through perception. By thinking in the heart one contracts from the world - world-contraction through heart. By cognizing one contracts from the world - world-contraction through mind. By making knowledge one contracts from the world - world-contraction through knowledge. By relinquishing one contracts from the world - world-contraction through deliverance. By actuality one contracts from the world - world-contraction through truth.

Where there is world-contraction through perception, there is world-contraction through heart. Where there is world-contraction through heart, there is world-contraction through perception. Where there is world-contraction through perception and world-contraction through heart, there is world-contraction through mind. Where there is world-contraction through mind, there is world-contraction through perception and world-contraction through heart. Where there is world-contraction through perception, world-contraction through heart and world-contraction through mind, there is world-contraction through knowledge. Where there is world-contraction through knowledge, there is world-contraction through perception, world-contraction through heart and world-contraction through mind. Where there is world-contraction through perception, world-contraction through heart, world-contraction through mind and world-contraction through knowledge, there is world-contraction through deliverance. Where there is world-contraction through deliverance, there is world-contraction through perception, world-contraction through heart, world-contraction through mind and world-contraction through knowledge. Where there is world-contraction through perception, world-contraction through heart, world-contraction through mind, world-contraction through knowledge and world-contraction through deliverance, there is world-contraction through truth. Where there is world-contraction through truth, there is world-contraction through perception, world-contraction through heart, world-contraction through mind, world-contraction through knowledge and world-contraction through deliverance. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in actuality is knowledge of world-contraction through truth."

The thirty-ninth exposition of knowledge of six world-contractions.

50.

Exposition of Knowledge of Spiritual Power

101. How is wisdom in success through the power of decision in establishing both body and mind as one, and the perception of pleasure and perception of lightness, knowledge of the kinds of spiritual power? Here a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving, develops the basis for spiritual power endowed with concentration due to energy and formations of striving, develops the basis for spiritual power endowed with concentration due to mind and formations of striving, develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. He cultivates and tames his mind in these four bases for spiritual power, makes it soft and workable. Having cultivated and tamed his mind in these four bases for spiritual power, having made it soft and workable, he merges the body into the mind and the mind into the body, he transforms the mind according to the body, transforms the body according to the mind, establishes the mind according to the body, establishes the body according to the mind; having transformed the mind according to the body, having transformed the body according to the mind, having established the mind according to the body, having established the body according to the mind, he dwells having entered into the perception of pleasure and perception of lightness in the body. With his mind thus developed, purified and bright, he directs and inclines his mind to the knowledge of the kinds of spiritual power. He exercises the various kinds of spiritual power.

102. Having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing, he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in success through the power of decision in establishing both body and mind as one, and the perception of pleasure and perception of lightness, is knowledge of the kinds of spiritual power."

The fiftieth exposition of Knowledge of Spiritual Power.

51.

Exposition of the Knowledge of the Purification of the Ear-element

103. How is wisdom in fathoming diversity and unity of sound signs through expansion of thoughts knowledge of purification of the ear-element? Here a monk, concentration due to desire...etc... concentration due to energy... concentration due to mind... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. He cultivates and tames his mind in these four bases for spiritual power, makes it soft and workable. Having cultivated and tamed his mind in these four bases for spiritual power, having made it soft and workable, he attends to the sign of sounds whether far or near, attends to the sign of sounds whether gross or subtle, attends to the sign of sounds whether refined, attends to the sign of sounds in the eastern direction, attends to the sign of sounds in the western direction, attends to the sign of sounds in the northern direction, attends to the sign of sounds in the southern direction, attends to the sign of sounds in the north-eastern direction, attends to the sign of sounds in the south-western direction, attends to the sign of sounds in the north-western direction, attends to the sign of sounds in the south-eastern direction, attends to the sign of sounds in the downward direction, attends to the sign of sounds in the upward direction. With his mind thus developed, purified and bright, he directs and inclines his mind to the knowledge of 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 understanding. Therefore it is said - "Wisdom in fathoming diversity and unity of sound signs through expansion of thoughts is knowledge of purification of the ear-element."

Exposition of the Knowledge of the Purification of the Ear-element is the fifty-first.

52.

Exposition of the Knowledge of the Minds of Others

104. How is wisdom in fathoming the diverse and unified consciousness behaviour of faculties through the confidence in the expansion of three kinds of consciousness knowledge of mind-reading? Here a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving, concentration due to energy...etc... concentration due to mind...etc... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. He cultivates and tames his mind in these four bases for spiritual power, makes it soft and workable. Having cultivated and tamed his mind in these four bases for spiritual power, having made it soft and workable, he understands thus: "this form originates from the faculty of joy, this form originates from the faculty of displeasure, this form originates from the faculty of equanimity." With his mind thus developed, purified and bright, he directs and inclines his mind to the knowledge of mind-reading. He understands the minds of other beings and other individuals, having encompassed them with his own mind: he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', a mind with hatred...etc... a mind without hatred... a mind with delusion... a mind without delusion... a contracted mind... a distracted mind... an exalted mind... a limited mind... a surpassable mind... an unsurpassable mind... a concentrated mind... an unconcentrated mind... a liberated mind... he understands an unliberated mind as 'an unliberated mind'. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "wisdom in fathoming the diverse and unified consciousness behaviour of faculties through the confidence in the expansion of three kinds of consciousness is knowledge of mind-reading."

Exposition of the Knowledge of the Minds of Others, the fifty-second.

53.

Exposition of Knowledge of Recollection of Past Abodes

105. How is wisdom in fathoming states occurring as conditions through the expansion of diverse and unified action knowledge of recollection of past abodes? Here a monk, concentration due to desire...etc... having made it soft and workable, he understands thus: "When this exists, that exists; with the arising of this, that arises, that is to say - With ignorance as condition, formations; with 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, displeasure, and despair come to be; such is the origin of this entire mass of suffering."

With his mind thus developed, purified and bright, he directs and inclines his mind to the knowledge of recollection of past abodes. He recollects 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 world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - 'Wisdom in fathoming states occurring as conditions through the expansion of diverse and unified action is knowledge of recollection of past abodes.'

Exposition of Knowledge of Recollection of Past Abodes is the fifty-third.

54.

Exposition of the Knowledge of the Divine Eye

106. How is wisdom in seeing the diversity and unity of forms and signs by way of light knowledge of the divine eye? Here a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving, concentration due to energy...etc... concentration due to mind...etc... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. He cultivates and tames his mind in these four bases for spiritual power, makes it soft and workable. Having cultivated and tamed his mind in these four bases for spiritual power, having made it soft and workable, he attends to the perception of light, he resolves upon the perception of day - "as by day, so by night; as by night, so by day." Thus with a mind that is open and uncovered, he develops a luminous mind. With his mind thus developed, purified and bright, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: "These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views; with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views; with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world." Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in seeing the diversity and unity of forms and signs by way of light is knowledge of the divine eye."

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

55.

Exposition of Knowledge of the Destruction of the Taints

107. How is wisdom in mastery of three faculties in sixty-four aspects knowledge of the destruction of the taints? Of which three faculties? Of the faculty of 'I shall know the unknown', of the faculty of final knowledge, of the faculty of one who has final knowledge.

To how many states does the faculty of 'I shall know the unknown' go, to how many states does the faculty of final knowledge go, to how many states does the faculty of one who has final knowledge go? The faculty of 'I shall know the unknown' goes to one state - the path of stream-entry. The faculty of final knowledge goes to 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, the path of arahantship. The faculty of one who has final knowledge goes to one state - the fruit of arahantship.

At the moment of the path of stream-entry, the faculty of faith is the retinue of conviction for the faculty of 'I shall know the unknown', the faculty of energy is the retinue of exertion, the faculty of mindfulness is the retinue of establishment, the faculty of concentration is the retinue of non-distraction, the faculty of wisdom is the retinue of vision, the faculty of mind is the retinue of cognition, the faculty of joy is the retinue of gladdening, the faculty of life is the retinue of authority over the continuity of occurrence. At the moment of the path of stream-entry, all states that have arisen, except for matter born of consciousness, are wholesome, are all taintless, are all leading to release, are all going to diminution, are all supramundane, all have Nibbāna as their object. At the moment of the path of stream-entry, these eight faculties are the retinue of co-nascence for the faculty of 'I shall know the unknown', are the retinue of mutuality, are the retinue of support, are the retinue of association, are concomitant, are co-nascent, are conjoined, are associated. These are both its aspects and retinue.

At the moment of the fruition of stream-entry, the faculty of faith is the retinue of conviction for the faculty of final knowledge, the faculty of energy is the retinue of exertion, the faculty of mindfulness is the retinue of establishment, the faculty of concentration is the retinue of non-distraction, the faculty of wisdom is the retinue of vision, the faculty of mind is the retinue of cognition, the faculty of joy is the retinue of gladdening, the faculty of life is the retinue of authority over the continuity of occurrence. At the moment of the fruition of stream-entry, all states that have arisen, except for matter born of consciousness, are undeclared, are all taintless, are all supramundane, all have Nibbāna as their object. At the moment of the fruition of stream-entry, these eight faculties are the retinue of co-nascence for the faculty of final knowledge, are the retinue of mutuality, are the retinue of support, are the retinue of association, are concomitant, are co-nascent, are conjoined, are associated. These are both its aspects and retinue.

At the moment of the path of once-returner...etc... At the moment of the fruition of once-return...etc... At the moment of the path of non-return...etc... At the moment of the fruition of non-return...etc... At the moment of the path of arahantship, the faculty of faith is the retinue of conviction for the faculty of final knowledge...etc... the faculty of life is the retinue of authority over the continuity of occurrence. At the moment of the path of arahantship, all states that have arisen, except for matter born of consciousness, are wholesome, are all taintless, are all leading to release, are all going to diminution, are all supramundane, all have Nibbāna as their object. At the moment of the path of arahantship, these eight faculties are the retinue of co-nascence for the faculty of final knowledge, are the retinue of mutuality, are the retinue of support, are the retinue of association, are concomitant, are co-nascent, are conjoined, are associated. These are both its aspects and retinue.

At the moment of the fruition of arahantship, the faculty of faith is the retinue of conviction for the faculty of one who has final knowledge, the faculty of energy is the retinue of exertion, the faculty of mindfulness is the retinue of establishment, the faculty of concentration is the retinue of non-distraction, the faculty of wisdom is the retinue of vision, the faculty of mind is the retinue of cognition, the faculty of joy is the retinue of gladdening, the faculty of life is the retinue of authority over the continuity of occurrence. At the moment of the fruition of arahantship, all states that have arisen, except for matter born of consciousness, are undeclared, are all taintless, are all supramundane, all have Nibbāna as their object. At the moment of the fruition of arahantship, these eight faculties are the retinue of co-nascence for the faculty of one who has final knowledge, are the retinue of mutuality, are the retinue of support, are the retinue of association, are concomitant, are co-nascent, are conjoined, are associated. These are both its aspects and retinue. Thus these eight groups of eight make sixty-four.

What are those taints? The taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance. Where are these taints destroyed? By the path of stream-entry the taint of views is utterly destroyed, the taint of sensual desire leading to the planes of misery is destroyed, the taint of existence leading to the planes of misery is destroyed, the taint of ignorance leading to the planes of misery is destroyed. Here these taints are destroyed. By the path of once-returning the gross taint of sensual desire is destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of non-returning the taint of sensual desire is utterly destroyed, and the corresponding taint of existence is destroyed, and the corresponding taint of ignorance is destroyed. Here these taints are destroyed. By the path of arahantship the taint of existence is utterly destroyed, the taint of ignorance is utterly destroyed. Here these taints are destroyed. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in mastery of three faculties in sixty-four aspects is knowledge of the destruction of the taints."

Exposition of Knowledge of the Destruction of the Taints, the fifty-fifth.

56-63.

Exposition of the Dyad of the Four Kinds of Knowledge of Truth

108. How is wisdom in the sense of full understanding knowledge of suffering, wisdom in the sense of abandoning knowledge of origin, wisdom in the sense of realization knowledge of cessation, wisdom in the sense of development knowledge of the path? Suffering in the sense of oppression, in the sense of being conditioned, in the sense of burning, in the sense of change, in the sense of being fully understood; Origin in the sense of accumulating, in the sense of source, in the sense of bondage, in the sense of impediment, in the sense of abandoning; Cessation in the sense of escape, in the sense of seclusion, in the sense of being unconditioned, in the sense of the Deathless, in the sense of realization; Path in the sense of exit, in the sense of cause, in the sense of vision, in the sense of authority, in the sense of development. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "Wisdom in the sense of full understanding is knowledge of suffering, wisdom in the sense of abandoning is knowledge of origin, wisdom in the sense of realization is knowledge of cessation, wisdom in the sense of development is knowledge of the path."

109. How is there knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering? For one possessing the path, that knowledge is knowledge of suffering, that knowledge is knowledge of the origin of suffering, that knowledge is knowledge of the cessation of suffering, that knowledge is knowledge of the way leading to the cessation of suffering.

Therein what is knowledge of suffering? That which arises with reference to suffering which is wisdom, understanding, investigation, full investigation, investigation-of-states, observation, noting, repeated noting, sagacity, skillfulness, discrimination, analysis, reflection, close examination, breadth of wisdom, intelligence, guidance, insight, clear comprehension, a goad, wisdom, faculty of wisdom, power of wisdom, sword of wisdom, tower of wisdom, light of wisdom, radiance of wisdom, lamp of wisdom, jewel of wisdom, non-delusion, investigation-of-states, right view - this is called knowledge of suffering. With reference to the origin of suffering...etc... With reference to the cessation of suffering...etc... That which arises with reference to the way leading to the cessation of suffering which is wisdom, understanding...etc... non-delusion, investigation-of-states, right view - this is called knowledge of the way leading to the cessation of suffering. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering."

Exposition of the Dyad of the Four Kinds of Knowledge of Truth is the sixty-third.

64-67.

Exposition of Knowledge of Pure Analytical Knowledge

110. How is there knowledge of analytical knowledge of meaning, knowledge of analytical knowledge of phenomena, knowledge of analytical knowledge of language, knowledge of analytical knowledge of ingenuity? Knowledge of meanings is analytical knowledge of meaning, knowledge of phenomena is analytical knowledge of phenomena, knowledge of language is analytical knowledge of language, knowledge of ingenuity is analytical knowledge of ingenuity. Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning, wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the diversity of language is knowledge of analytical knowledge of language, wisdom in the diversity of ingenuity is knowledge of analytical knowledge of ingenuity, wisdom in the definition of meaning is knowledge of analytical knowledge of meaning, wisdom in the definition of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the definition of language is knowledge of analytical knowledge of language, wisdom in the definition of ingenuity is knowledge of analytical knowledge of ingenuity.

Wisdom in the observation of meaning is knowledge of analytical knowledge of meaning, wisdom in the observation of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the observation of language is knowledge of analytical knowledge of language, wisdom in the observation of ingenuity is knowledge of analytical knowledge of ingenuity. Wisdom in the characteristic of meaning is knowledge of analytical knowledge of meaning, wisdom in the characteristic of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the characteristic of language is knowledge of analytical knowledge of language, wisdom in the characteristic of ingenuity is knowledge of analytical knowledge of ingenuity.

Wisdom in the analysis of meaning is knowledge of analytical knowledge of meaning, wisdom in the analysis of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the analysis of language is knowledge of analytical knowledge of language, wisdom in the analysis of ingenuity is knowledge of analytical knowledge of ingenuity. Wisdom in the development of meaning is knowledge of analytical knowledge of meaning, wisdom in the development of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the development of language is knowledge of analytical knowledge of language, wisdom in the development of ingenuity is knowledge of analytical knowledge of ingenuity.

Wisdom in the illumination of meaning is knowledge of analytical knowledge of meaning, wisdom in the illumination of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the illumination of language is knowledge of analytical knowledge of language, wisdom in the illumination of ingenuity is knowledge of analytical knowledge of ingenuity. Wisdom in the manifestation of meaning is knowledge of analytical knowledge of meaning, wisdom in the manifestation of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the manifestation of language is knowledge of analytical knowledge of language, wisdom in the manifestation of ingenuity is knowledge of analytical knowledge of ingenuity. Wisdom in the revelation of meaning is knowledge of analytical knowledge of meaning, wisdom in the revelation of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the revelation of language is knowledge of analytical knowledge of language, wisdom in the revelation of ingenuity is knowledge of analytical knowledge of ingenuity. That is knowledge in the sense of knowing, wisdom in the sense of understanding. Therefore it is said - "knowledge of analytical knowledge of meaning, knowledge of analytical knowledge of phenomena, knowledge of analytical knowledge of language, knowledge of analytical knowledge of ingenuity."

The sixty-seventh exposition of knowledge of pure analytical knowledge.

68.

Description of the Knowledge of Higher and Lower Faculties

111. What is the Truth Finder's knowledge of higher and lower faculties? Here the Truth Finder sees beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who see fear in blame and the other world and some who do not see fear in blame and the other world.

With little dust in their eyes and with much dust in their eyes: a person with faith has little dust in their eyes, a person without faith has much dust in their eyes. An energetic individual has little dust in their eyes, a lazy individual has much dust in their eyes. An individual with mindfulness established has little dust in their eyes, an unmindful individual has much dust in their eyes. A concentrated individual has little dust in their eyes, an unconcentrated individual has much dust in their eyes. A wise individual has little dust in their eyes, an unwise individual has much dust in their eyes.

With sharp faculties and dull faculties means: a faithful individual has sharp faculties, a faithless individual has dull faculties. An energetic individual has sharp faculties, a lazy individual has dull faculties. An individual with mindfulness established has sharp faculties, an unmindful individual has dull faculties. A concentrated individual has sharp faculties, an unconcentrated individual has dull faculties. A wise individual has sharp faculties, an unwise individual has dull faculties.

With good qualities and bad qualities means: a faithful individual has good qualities, a faithless individual has bad qualities. An energetic individual has good qualities, a lazy individual has bad qualities. An individual with mindfulness established has good qualities, an unmindful individual has bad qualities. A concentrated individual has good qualities, an unconcentrated individual has bad qualities. A wise individual has good qualities, an unwise individual has bad qualities.

Easy to teach and difficult to teach means: a faithful individual is easy to teach, a faithless individual is difficult to teach. An energetic individual is easy to teach, a lazy individual is difficult to teach. An individual with mindfulness established is easy to teach, an unmindful individual is difficult to teach. A concentrated individual is easy to teach, an unconcentrated individual is difficult to teach. A wise individual is easy to teach, an unwise individual is difficult to teach.

Some who see fear in blame and the other world and some who do not see fear in blame and the other world means: a faithful individual sees fear in blame and the other world, a faithless individual does not see fear in blame and the other world. An energetic individual sees fear in blame and the other world, a lazy individual does not see fear in blame and the other world. An individual with mindfulness established sees fear in blame and the other world, an unmindful individual does not see fear in blame and the other world. A concentrated individual sees fear in blame and the other world, an unconcentrated individual does not see fear in blame and the other world. A wise individual sees fear in blame and the other world, an unwise individual does not see fear in blame and the other world.

112. World means - the world of aggregates, the world of elements, the world of sense bases, the world of failed existence, the world of failed origination, the world of successful existence, the world of successful origination.

One world - All beings are maintained by nutriment. Two worlds - name and form. Three worlds - three feelings. Four worlds - four nutriments. Five worlds - the five aggregates of clinging. Six worlds - the six internal sense bases. Seven worlds - seven stations for consciousness. Eight worlds - eight worldly conditions. Nine worlds - nine abodes of beings. Ten worlds - ten sense bases. Twelve worlds - twelve sense bases. Eighteen worlds - eighteen elements.

All defilements are faults, all misconduct are faults, all volitional formations are faults, all actions leading to existence are faults. Thus in this world and in this fault an acute perception of fear becomes established, just as towards an executioner with uplifted sword. One knows, sees, understands and penetrates these five faculties through these fifty aspects - this is the Truth Finder's knowledge of higher and lower faculties.

The sixty-eighth description of the knowledge of higher and lower faculties.

69.

Exposition of Knowledge of Dispositions and Underlying Tendencies

113. What is the Truth Finder's knowledge of beings' underlying tendencies? Here the Truth Finder knows the disposition of beings, knows their underlying tendencies, knows their behaviour, knows their inclinations, he understands beings who are capable and incapable. What is the disposition of beings? "The world is eternal" or "The world is not eternal" or "The world is finite" or "The world is infinite" or "The soul is the same as the body" or "The soul is one thing and the body another" or "The Truth Finder exists after death" or "The Truth Finder does not exist after death" or "The Truth Finder both exists and does not exist after death" or "The Truth Finder neither exists nor does not exist after death." Thus beings are either dependent on the view of existence or dependent on the view of non-existence.

Or else, without approaching both these extremes, they have gained acceptance in conformity with the dependently arisen phenomena through specific conditionality, or knowledge as it really is. One knows just by observing one pursuing sensual pleasure - "This individual is bent on sensual pleasure, disposed to sensual pleasure, inclined to sensual pleasure." One knows just by observing one pursuing sensual pleasure - "This individual is bent on renunciation, disposed to renunciation, inclined to renunciation." One knows just by observing one pursuing renunciation - "This individual is bent on renunciation, disposed to renunciation, inclined to renunciation." One knows just by observing one pursuing renunciation - "This individual is bent on sensual pleasure, disposed to sensual pleasure, inclined to sensual pleasure." One knows just by observing one pursuing ill will - "This individual is bent on ill will, disposed to ill will, inclined to ill will." One knows just by observing one pursuing ill will - "This individual is bent on non-ill will, disposed to non-ill will, inclined to non-ill will." One knows just by observing one pursuing non-ill will - "This individual is bent on non-ill will, disposed to non-ill will, inclined to non-ill will." One knows just by observing one pursuing non-ill will - "This individual is bent on ill will, disposed to ill will, inclined to ill will." One knows just by observing one pursuing sloth and torpor - "This individual is bent on sloth and torpor, disposed to sloth and torpor, inclined to sloth and torpor." One knows just by observing one pursuing sloth and torpor - "This individual is bent on the perception of light, disposed to the perception of light, inclined to the perception of light." One knows just by observing one pursuing the perception of light - "This individual is bent on the perception of light, disposed to the perception of light, inclined to the perception of light." One knows just by observing one pursuing the perception of light - "This individual is bent on sloth and torpor, disposed to sloth and torpor, inclined to sloth and torpor." This is the disposition of beings.

114. And what is the underlying tendency of beings? Seven underlying tendencies - The underlying tendencies to sensual lust, aversion, conceit, views, doubt, lust for existence, and ignorance. Whatever in the world is pleasant and agreeable, there the underlying tendency to sensual lust underlies beings. Whatever in the world is unpleasant and disagreeable, there the underlying tendency to aversion underlies beings. Thus in these two things ignorance follows along, and therewith associated conceit, views, and doubt should be seen. This is the underlying tendency of beings.

And what is the behaviour of beings? Meritorious volitional formation, demeritorious volitional formation, imperturbable volitional formation, whether pertaining to a limited plane or to a great plane. This is the behaviour of beings.

115. And what is the disposition of beings? There are beings with inferior disposition, there are beings with superior disposition. Beings with inferior disposition associate with, resort to, and attend upon beings with inferior disposition. Beings with superior disposition associate with, resort to, and attend upon beings with superior disposition. Even in the past course of time, beings with inferior disposition associated with, resorted to, and attended upon beings with inferior disposition; beings with superior disposition associated with, resorted to, and attended upon beings with superior disposition. Even in the future course of time, beings with inferior disposition will associate with, resort to, and attend upon beings with inferior disposition; beings with superior disposition will associate with, resort to, and attend upon beings with superior disposition. This is the disposition of beings.

Which beings are incapable? Those beings who are possessed of the obstruction of action, possessed of the obstruction of defilements, possessed of the obstruction of results, who lack faith, lack desire, are unwise, are incapable of entering upon the fixed course of rightness in wholesome qualities - these beings are incapable.

Which beings are capable? Those beings who are not possessed of the obstruction of action, not possessed of the obstruction of defilements, not possessed of the obstruction of results, who have faith, have desire, are wise, are capable of entering upon the fixed course of rightness in wholesome qualities - these beings are capable. This is the Truth Finder's knowledge of beings' underlying tendencies.

The sixty-ninth exposition of Knowledge of Dispositions and Underlying Tendencies.

70.

Exposition of Knowledge of the Twin Miracle

116. What is the Truth Finder's knowledge of the twin miracle? Here the Truth Finder performs the twin miracle, which is not shared with disciples. A mass of fire streams from the upper body, and a stream of water flows from the lower body; A mass of fire streams from the lower body, and a stream of water flows from the upper body; A mass of fire streams from the front of the body, and a stream of water flows from the back of the body; A mass of fire streams from the back of the body, and a stream of water flows from the front of the body; A mass of fire streams from the right eye, and a stream of water flows from the left eye; A mass of fire streams from the left eye, and a stream of water flows from the right eye; A mass of fire streams from the right ear, and a stream of water flows from the left ear; A mass of fire streams from the left ear, and a stream of water flows from the right ear; A mass of fire streams from the right nostril, and a stream of water flows from the left nostril; A mass of fire streams from the left nostril, and a stream of water flows from the right nostril; A mass of fire streams from the right shoulder, and a stream of water flows from the left shoulder; A mass of fire streams from the left shoulder, and a stream of water flows from the right shoulder; A mass of fire streams from the right hand, and a stream of water flows from the left hand; A mass of fire streams from the left hand, and a stream of water flows from the right hand; A mass of fire streams from the right side, and a stream of water flows from the left side; A mass of fire streams from the left side, and a stream of water flows from the right side; A mass of fire streams from the right foot, and a stream of water flows from the left foot; A mass of fire streams from the left foot, and a stream of water flows from the right foot; A mass of fire streams from each finger, and a stream of water flows from between the fingers; A mass of fire streams from between the fingers, and a stream of water flows from each finger; A mass of fire streams from each hair, and a stream of water flows from each hair; A mass of fire streams from each pore, and a stream of water flows from each pore.

Of the six kinds of beauty - Among blue, yellow, red, white, crimson, and luminous ones, the Blessed One walks while the created form stands, sits, or lies down. The Blessed One stands while the created form walks, sits, or lies down. The Blessed One sits while the created form walks, stands, or lies down. The Blessed One lies down while the created form walks, stands, or sits. The created form walks while the Blessed One stands, sits, or lies down. The created form stands while the Blessed One walks, sits, or lies down. The created form sits while the Blessed One walks, stands, or lies down. The created form lies down while the Blessed One walks, stands, or sits. This is the Truth Finder's knowledge of the twin miracle.

The exposition of knowledge of the twin miracle is seventh.

71.

Exposition of Knowledge of Great Compassion

117. What is the Truth Finder's knowledge of the attainment of great compassion? Great compassion descends upon beings when the Blessed Ones, the Buddhas, see them in many aspects. 'The world's abode is burning' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world's abode is agitated' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world's abode is gone forth' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world's abode has entered upon the wrong path' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world is led on, unstable' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world is without protection and without a supreme ruler' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world has nothing of its own; one must pass on leaving everything behind' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world is incomplete, past, a slave to craving' - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. 'The world's abode is without shelter' - when seeing...etc... 'The world's abode is without cave shelter' - when seeing...etc... 'The world's abode is without refuge' - when seeing...etc... 'The world's abode has become without refuge' - when seeing...etc...

'The world is restless, not peaceful' - when seeing...etc... The world's inhabitants are pierced with darts, wounded by many arrows; There is no one else who can extract these darts except me - when seeing...etc... The world's inhabitants are obstructed by the darkness of ignorance, become like an egg, enclosed in a cage of defilements; There is no one else who can show the light except me - when seeing...etc... The world's inhabitants, overcome by ignorance, become like an egg, enveloped, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and do not pass beyond the round of births, the plane of misery, the bad destination, the nether world - when seeing...etc... The world's inhabitants are smeared with the poison of ignorance, become like a mass of defilements - when seeing...etc... The world's inhabitants are entangled in the tangle of lust, hatred and delusion; There is no one else who can disentangle this tangle except me - when seeing...etc...

The world's inhabitants are bound by the fetters of craving - when seeing...etc... the world's inhabitants are covered by the net of craving - when seeing...etc... the world's inhabitants are carried away by the stream of craving - when seeing...etc... the world's inhabitants are bound by the fetter of craving - when seeing...etc... the world's inhabitants are obsessed by the underlying tendency to craving - when seeing...etc... the world's inhabitants are tormented by the torment of craving - when seeing...etc... the world's inhabitants are burning with the fever of craving - when seeing...etc...

the world's inhabitants are yoked to the mass of views - when seeing...etc... the world's inhabitants are covered by the net of views - when seeing...etc... the world's inhabitants are carried away by the stream of views - when seeing...etc... the world's inhabitants are bound by the fetter of views - when seeing...etc... the world's inhabitants are obsessed by the underlying tendency to views - when seeing...etc... the world's inhabitants are tormented by the torment of views - when seeing...etc... the world's inhabitants are burning with the fever of views - when seeing...etc...

the world's inhabitants are pursued by birth - when seeing...etc... the world's inhabitants are obsessed by aging - when seeing...etc... the world's inhabitants are overcome by illness - when seeing...etc... the world's inhabitants are struck down by death - when seeing...etc... the world's inhabitants are established in suffering - when seeing...etc...

the world's inhabitants are caught up by craving - when seeing...etc... the world's inhabitants are surrounded by the wall of aging - when seeing...etc... the world's inhabitants are surrounded by the snare of death - when seeing...etc... the world's inhabitants are bound by great bondage - by the bondage of lust, the bondage of hatred, the bondage of delusion, the bondage of conceit, the bondage of views, the bondage of defilements, the bondage of misconduct; There is no one else who can release from this bondage except me - when seeing...etc... the world's inhabitants have entered into great confinement; There is no one else who can show the way out except me - when seeing... the world's inhabitants are obstructed by great obstruction; There is no one else who can cut through this obstruction except me - when seeing...etc... the world's inhabitants have fallen into a great abyss; There is no one else who can pull them out of the abyss except me - when seeing...etc... the world's inhabitants have entered into a great wilderness; There is no one else who can lead them across the wilderness except me - when seeing...etc... the world's inhabitants have entered into the great round of births; There is no one else who can release them from the round of births except me - when seeing...etc... the world's inhabitants are revolving in great difficulty; There is no one else who can pull them out of difficulty except me - when seeing...etc... the world's inhabitants are stuck in great mud; There is no one else who can pull them out of the mud except me - when seeing...etc...

the world's inhabitants are struck down - when seeing...etc... the world's community is burning - with the fire of lust, with the fire of hatred, with the fire of delusion, with birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; There is no one else who can extinguish it except me - when seeing...etc... the world's community is raised up, struck down, without protection, subject to punishment, like a thief - when seeing...etc... the world's community is bound by the bonds of faults, confronted with resentment; There is no one else who can release from this bondage except me - when seeing...etc... the world's community is helpless, deserving the utmost compassion; There is no one else who can protect it except me - when seeing...etc... the world's community is overwhelmed by suffering, long oppressed - when seeing...etc... the world's community is greedy, always thirsting - when seeing...etc...

the world's community is blind, without vision - when seeing...etc... the world's assembly is blind and without a guide - when seeing...etc... the world's assembly has entered the wrong path, has missed the true way; there is no one else who can bring them to the noble path except me - when seeing...etc... the world's assembly has plunged into a great flood; there is no one else who can pull them out of the flood except me - when seeing...etc...

118. The world's inhabitants are obsessed with two views - when seeing...etc... The world's inhabitants are practising wrongly with three kinds of misconduct - when seeing...etc... The world's inhabitants are yoked with four bonds, yoked with the four bonds - when seeing...etc... The world's inhabitants are bound by four knots - when seeing...etc... The world's inhabitants cling with four kinds of clinging - when seeing...etc... The world's inhabitants have mounted the five destinations - when seeing...etc... The world's inhabitants lust after the five cords of sensual pleasure - when seeing...etc... The world's inhabitants are covered by the five hindrances - when seeing...etc... The world's inhabitants dispute with six roots of dispute - when seeing...etc... The world's inhabitants lust with six kinds of craving - when seeing...etc... The world's inhabitants are obsessed with six views - when seeing...etc... The world's inhabitants are infested with seven underlying tendencies - when seeing...etc... The world's inhabitants are fettered with seven fetters - when seeing...etc... The world's inhabitants are elevated with seven conceits - when seeing...etc... The world's inhabitants revolve with eight worldly conditions - when seeing...etc... The world's inhabitants depart with eight wrongnesses - when seeing...etc... The world's inhabitants are corrupted by eight faults of persons - when seeing...etc... The world's inhabitants are resentful with nine grounds for resentment - when seeing...etc... The world's inhabitants are elevated with nine kinds of conceit - when seeing...etc... The world's inhabitants lust with nine states rooted in craving - when seeing...etc... The world's inhabitants are defiled with ten grounds for defilement - when seeing...etc... The world's inhabitants are resentful with ten grounds for resentment - when seeing...etc... The world's inhabitants are endowed with ten unwholesome courses of action - when seeing...etc... The world's inhabitants are fettered with ten fetters - when seeing...etc... The world's inhabitants depart with ten wrongnesses - when seeing...etc... The world's inhabitants are endowed with wrong view based on ten grounds - when seeing...etc... The world's inhabitants are endowed with extreme views based on ten grounds - when seeing...etc... The world's inhabitants are proliferated with one hundred and eight proliferations of craving - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. The world's inhabitants are obsessed with sixty-two views - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this.

I have crossed over, but the world has not crossed over; I am freed, but the world is not freed; I am tamed, and the world is untamed; I am peaceful, and the world is not peaceful; I am comforted, and the world is not comforted; I am quenched, and the world is not quenched; Being crossed over, I am able to help others cross; being freed, to help free; being tamed, to help tame; being peaceful, to help make peaceful; being comforted, to help comfort; being quenched, to help others become quenched - great compassion descends upon beings when the Blessed Ones, the Buddhas, see this. This is the Truth Finder's knowledge of the attainment of great compassion.

Exposition of Knowledge of Great Compassion, the seventy-first.

72-73.

Exposition of the Knowledge of Omniscience

119. What is the Truth Finder's knowledge of omniscience? He knows all that is conditioned and unconditioned without remainder - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

120. He knows all of the past - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. He knows all of the future - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. He knows all of the present - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

The eye and forms, he knows all of that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. The ear and sounds...etc... the nose and odours... the tongue and tastes... the body and tactile objects... the mind and mental phenomena, he knows all of that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the characteristic of impermanence, suffering, and non-self, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is the characteristic of impermanence, suffering, and non-self of form, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent that of feeling...etc... to the extent that of perception...etc... to the extent that of formations...etc... to the extent that of consciousness...etc... to the extent that of the eye...etc... the characteristic of impermanence, suffering, and non-self of aging-and-death, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the characteristic of direct knowledge, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is the characteristic of full understanding...etc... to the extent there is the characteristic of abandoning...etc... to the extent there is the characteristic of development...etc... to the extent there is the characteristic of realization, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the characteristic of aggregates of the aggregates, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is the characteristic of elements of the elements...etc... to the extent there is the characteristic of bases of the bases...etc... to the extent there is the characteristic of the conditioned of the conditioned...etc... to the extent there is the characteristic of the unconditioned of the unconditioned, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there are wholesome mind-objects, he knows all - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there are unwholesome mind-objects...etc... to the extent there are undeclared mind-objects... to the extent there are sense-sphere mind-objects... to the extent there are form-sphere mind-objects... to the extent there are formless-sphere mind-objects... to the extent there are transcendent mind-objects, he knows all - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the characteristic of suffering of suffering, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is the characteristic of origination of origination...etc... to the extent there is the characteristic of cessation of cessation...etc... to the extent there is the characteristic of path of the path, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the characteristic of analytical knowledge of meaning of the analytical knowledge of meaning, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is the characteristic of analytical knowledge of the Teaching of the analytical knowledge of the Teaching...etc... to the extent there is the characteristic of analytical knowledge of language of the analytical knowledge of language...etc... to the extent there is the characteristic of analytical knowledge of discernment of the analytical knowledge of discernment, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent there is the knowledge of the different degrees of faculties, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent there is knowledge of beings' underlying tendencies...etc... to the extent there is knowledge of the twin miracle...etc... to the extent there is knowledge of the attainment of great compassion, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

Whatever in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

121.

"All-seeing eye": in what sense is it the all-seeing eye? Fourteen kinds of knowledge of the Enlightened One. Knowledge of suffering is knowledge of the Enlightened One, knowledge of the origin of suffering is knowledge of the Enlightened One, knowledge of the cessation of suffering is knowledge of the Enlightened One, knowledge of the way leading to the cessation of suffering is knowledge of the Enlightened One, knowledge of analytical knowledge of meaning is knowledge of the Enlightened One, knowledge of analytical knowledge of phenomena is knowledge of the Enlightened One, knowledge of analytical knowledge of language is knowledge of the Enlightened One, knowledge of analytical knowledge of ingenuity is knowledge of the Enlightened One, knowledge of the higher and lower faculties is knowledge of the Enlightened One, knowledge of beings' underlying tendencies is knowledge of the Enlightened One, knowledge of the twin miracle is knowledge of the Enlightened One, knowledge of the attainment of great compassion is knowledge of the Enlightened One, knowledge of omniscience is knowledge of the Enlightened One, knowledge free from obstruction is knowledge of the Enlightened One - these are the fourteen kinds of knowledge of the Enlightened One. Of these fourteen kinds of knowledge of the Enlightened One, eight kinds of knowledge are common to disciples; six kinds of knowledge are not common to disciples.

To the extent that suffering has the meaning of suffering, all is known; There is no meaning of suffering that is not known - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent that suffering has the meaning of suffering, all is known, all is seen, all is understood, all is realized, all is experienced with wisdom; there is no meaning of suffering that is not experienced with wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction. To the extent that origin has the meaning of origin...etc... to the extent that cessation has the meaning of cessation... to the extent that path has the meaning of path...etc... to the extent that analytical knowledge of meaning has the meaning of analytical knowledge of meaning... to the extent that analytical knowledge of the Teaching has the meaning of analytical knowledge of the Teaching... to the extent that analytical knowledge of language has the meaning of analytical knowledge of language... to the extent that analytical knowledge of discernment has the meaning of analytical knowledge of discernment, all is known, all is seen, all is understood, all is realized, all is experienced with wisdom; there is no meaning of analytical knowledge of discernment that is not experienced with wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

To the extent that knowledge of the different degrees of faculties...etc... to the extent there is knowledge of beings' underlying tendencies... to the extent there is knowledge of the twin miracle... to the extent there is knowledge of the attainment of great compassion; all is known, all is seen, all is understood, all is realized, all is experienced with wisdom; there is no knowledge of the attainment of great compassion that is not experienced with wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

Whatever in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, all is known, all is seen, all is understood, all is realized, all is experienced with wisdom; There is nothing untouched by wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the knowledge without obstruction.

The Exposition of the Knowledge of Omniscience is the thirty-seventh.

The Discussion of Knowledge is concluded.

2.

Discussion of Views

122. What is view, how many standpoints for views are there, how many obsessions with views are there, how many views are there, how many adherences to views are there, what is the uprooting of the standpoint for views?

[1] What is view? View is adherence and grasping. [2] How many standpoints for views are there? There are eight standpoints for views. [3] How many obsessions with views are there? There are eighteen obsessions with views. [4] How many views are there? There are sixteen views. [5] How many adherences to views are there? There are one hundred and three adherences to views. [6] What is the uprooting of the standpoint for views? The path of stream-entry is the uprooting of the standpoint for views.

123. How is adherence and grasping a view? Form as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Feeling as 'This is mine'...etc... perception as 'This is mine'... formations as 'This is mine'... consciousness as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Eye as 'This is mine'...etc... ear as 'This is mine'... nose as 'This is mine'... tongue as 'This is mine'... body as 'This is mine'... mind as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Forms as 'This is mine'...etc... sounds as 'This is mine'... odours as 'This is mine'... tastes as 'This is mine'... tactile objects as 'This is mine'... mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Eye-consciousness as 'This is mine'...etc... ear-consciousness as 'This is mine'... nose-consciousness as 'This is mine'... tongue-consciousness as 'This is mine'... body-consciousness as 'This is mine'... mind-consciousness as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Eye-contact as 'This is mine'...etc... ear-contact as 'This is mine'... nose-contact as 'This is mine'... tongue-contact as 'This is mine'... body-contact as 'This is mine'... mind-contact as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Feeling born of eye-contact...etc... feeling born of ear-contact... feeling born of nose-contact... feeling born of tongue-contact... feeling born of body-contact... feeling born of mind-contact as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Perception of form as 'This is mine'...etc... Perception of sound as 'This is mine'... Perception of odour as 'This is mine'... Perception of taste as 'This is mine'... Perception of tactile object as 'This is mine'... Perception of mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Volition regarding form as 'This is mine'...etc... Volition regarding sound as 'This is mine'... Volition regarding odour as 'This is mine'... Volition regarding taste as 'This is mine'... Volition regarding tactile object as 'This is mine'... Volition regarding mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Craving for form as 'This is mine'...etc... Craving for sound as 'This is mine'... Craving for odour as 'This is mine'... Craving for taste as 'This is mine'... Craving for tactile object as 'This is mine'... Craving for mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Thought about form as 'This is mine'...etc... Thought about sound as 'This is mine'... Thought about odour as 'This is mine'... Thought about taste as 'This is mine'... Thought about tactile object as 'This is mine'... Thought about mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Examination of form as 'This is mine'...etc... Examination of sound as 'This is mine'... Examination of odour as 'This is mine'... Examination of taste as 'This is mine'... Examination of tactile object as 'This is mine'... Examination of mental phenomena as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Earth element as 'This is mine'...etc... Water element as 'This is mine'... Fire element as 'This is mine'... Air element as 'This is mine'... Space element as 'This is mine'... Consciousness element as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Earth kasiṇa as 'This is mine'...etc... water kasiṇa... fire kasiṇa... air kasiṇa... blue kasiṇa... yellow kasiṇa... red kasiṇa... white kasiṇa... space kasiṇa... consciousness kasiṇa as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Hair as 'This is mine'...etc... Body hair as 'This is mine'...etc... Nails as 'This is mine'...etc... Teeth as 'This is mine'...etc... Skin as 'This is mine'...etc... Flesh as 'This is mine'...etc... Sinews as 'This is mine'...etc... Bones as 'This is mine'...etc... Bone marrow as 'This is mine'...etc... Kidneys as 'This is mine'...etc... Heart as 'This is mine'...etc... Liver as 'This is mine'...etc... Pleura as 'This is mine'...etc... Spleen as 'This is mine'...etc... Lungs as 'This is mine'...etc... Intestines as 'This is mine'...etc... Mesentery as 'This is mine'...etc... Stomach contents as 'This is mine'...etc... Faeces as 'This is mine'...etc... Bile as 'This is mine'...etc... Phlegm as 'This is mine'...etc... Pus as 'This is mine'...etc... Blood as 'This is mine'...etc... Sweat as 'This is mine'...etc... Fat as 'This is mine'...etc... Tears as 'This is mine'...etc... Oil as 'This is mine'...etc... Saliva as 'This is mine'...etc... Nasal mucus as 'This is mine'...etc... Synovial fluid as 'This is mine'...etc... Urine as 'This is mine'...etc... Brain as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Eye base as 'This is mine'...etc... Form base as 'This is mine'... Ear base as 'This is mine'... Sound base as 'This is mine'... Nose base as 'This is mine'... Odour base as 'This is mine'... Tongue base as 'This is mine'... Taste base as 'This is mine'... Body base as 'This is mine'... Tactile object base as 'This is mine'... Mind base as 'This is mine'... Mental phenomena base as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Eye element as 'This is mine'...etc... Form element as 'This is mine'... Eye-consciousness element as 'This is mine'... Ear element as 'This is mine'... Sound element as 'This is mine'... Ear-consciousness element as 'This is mine'... Nose element as 'This is mine'... Odour element as 'This is mine'... Nose-consciousness element as 'This is mine'... Tongue element as 'This is mine'... Taste element as 'This is mine'... Tongue-consciousness element as 'This is mine'... Body element as 'This is mine'... Tactile object element as 'This is mine'... Body-consciousness element as 'This is mine'... Mind element as 'This is mine'... Mental phenomena element as 'This is mine'... Mind-consciousness element as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Eye faculty as 'This is mine'...etc... The ear faculty as 'This is mine'... The nose faculty as 'This is mine'... The tongue faculty as 'This is mine'... The body faculty as 'This is mine'... The mind faculty as 'This is mine'... The life faculty as 'This is mine'... The femininity faculty as 'This is mine'... The masculinity faculty as 'This is mine'... The pleasure faculty as 'This is mine'... The pain faculty as 'This is mine'... The joy faculty as 'This is mine'... The displeasure faculty as 'This is mine'... The equanimity faculty as 'This is mine'... The faculty of faith as 'This is mine'... The faculty of energy as 'This is mine'... The faculty of mindfulness as 'This is mine'... The faculty of concentration as 'This is mine'... The faculty of wisdom as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Sense-sphere element as 'This is mine'...etc... Form element as 'This is mine'... Formless-sphere element as 'This is mine'... Sense-sphere existence as 'This is mine'... Form-sphere existence as 'This is mine'... Formless existence as 'This is mine'... Existence with perception as 'This is mine'... Existence without perception as 'This is mine'... Existence with neither perception nor non-perception as 'This is mine'... Existence with one aggregate as 'This is mine'... Existence with four aggregates as 'This is mine'... Existence with five aggregates as 'This is mine'... First meditation as 'This is mine'... Second meditation as 'This is mine'... Third meditation as 'This is mine'... Fourth meditation as 'This is mine'... Liberation of mind through loving-kindness as 'This is mine'... Liberation of mind through compassion as 'This is mine'... Liberation of mind through altruistic joy as 'This is mine'... Liberation of mind through equanimity as 'This is mine'... Attainment of the base of the infinity of space as 'This is mine'... Attainment of the base of the infinity of consciousness as 'This is mine'... Attainment of the base of nothingness as 'This is mine'... Attainment of the base of neither perception nor non-perception as 'This is mine, this I am, this is my self' - adherence and grasping is a view.

Ignorance as 'This is mine'...etc... formations as 'This is mine'... consciousness as 'This is mine'... name-and-form as 'This is mine'... six sense bases as 'This is mine'... contact as 'This is mine'... feeling as 'This is mine'... craving as 'This is mine'... clinging as 'This is mine'... existence as 'This is mine'... birth as 'This is mine'... aging-and-death as 'This is mine, this I am, this is my self' - adherence and grasping is a view. Thus adherence and grasping is a view.

124. What are the eight standpoints for views? The aggregates are a standpoint for views, ignorance is a standpoint for views, contact is a standpoint for views, perception is a standpoint for views, thought is a standpoint for views, unwise attention is a standpoint for views, evil friend is a standpoint for views, and voice of another is a standpoint for views.

The aggregates are the reason, the aggregates are the condition for deriving a standpoint for views in the sense of origination - thus the aggregates too are a standpoint for views. Ignorance is the reason, ignorance is the condition for deriving a standpoint for views in the sense of origination - thus ignorance too is a standpoint for views. Contact is the reason, contact is the condition for deriving a standpoint for views in the sense of origination - thus contact too is a standpoint for views. Perception is the reason, perception is the condition for deriving a standpoint for views in the sense of origination - thus perception too is a standpoint for views. Thought is the reason, thought is the condition for deriving a standpoint for views in the sense of origination - thus thought too is a standpoint for views. Unwise attention is the reason, unwise attention is the condition for deriving a standpoint for views in the sense of origination - thus unwise attention too is a standpoint for views. Evil friend is the reason, evil friend is the condition for deriving a standpoint for views in the sense of origination - thus evil friend too is a standpoint for views. Voice of another is the reason, voice of another is the condition for deriving a standpoint for views in the sense of origination - thus voice of another too is a standpoint for views. These are the eight standpoints for views.

125. What are the eighteen obsessions with views? That which is a view, going to views, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views, a dart of views, a confinement of views, an obstacle of views, a bondage of views, a precipice of views, an underlying tendency to views, a torment of views, a fever of views, a knot of views, a clinging to views, an adherence to views, a grasping at views - these are the eighteen obsessions with views.

126. What are the sixteen views? View of gratification, view of self, wrong view, identity view, eternalist view based on identity, annihilationist view based on identity, view of extremes, view following the past, view following the future, view that fetters, view bound up with the conceit "I am", view bound up with the conceit "mine", view connected with doctrines of self, view connected with doctrines about the world, view of existence, view of non-existence - these are the sixteen views.

127. What are the one hundred and three adherences to views? In how many aspects is there adherence to the view of gratification? In how many aspects is there adherence to the view of self? In how many aspects is there adherence to wrong view? In how many aspects is there adherence to identity view? In how many aspects is there adherence to the eternalist view based on identity? In how many aspects is there adherence to the annihilationist view based on identity? In how many aspects is there adherence to extreme views? In how many aspects is there adherence to views about the past? In how many aspects is there adherence to views about the future? In how many aspects is there adherence to views that are fetters? In how many aspects is there adherence to views shackled by the conceit 'I am'? In how many aspects is there adherence to views shackled by the conceit 'mine'? In how many aspects is there adherence to views connected with doctrines of self? In how many aspects is there adherence to views connected with doctrines about the world? In how many aspects is there adherence to views about existence? In how many aspects is there adherence to views about non-existence?

There is adherence to the view of gratification in thirty-five aspects. There is adherence to the view of self in twenty aspects. There is adherence to wrong view in ten aspects. There is adherence to identity view in twenty aspects. There is adherence to the eternalist view based on identity in fifteen aspects. There is adherence to the annihilationist view based on identity in five aspects. There is adherence to extreme views in fifty aspects. There is adherence to views about the past in eighteen aspects. There is adherence to views about the future in forty-four aspects. There is adherence to views that are fetters in eighteen aspects. There is adherence to views shackled by the conceit 'I am' in eighteen aspects. There is adherence to views shackled by the conceit 'mine' in eighteen aspects. There is adherence to views connected with doctrines of self in twenty aspects. There is adherence to views connected with doctrines about the world in eight aspects. There is adherence to views about existence in one aspect. There is adherence to views about non-existence in one aspect.

1.

Exposition of the View of Gratification

128. With which thirty-five aspects is there adherence to the view of gratification? Whatever pleasure and joy arise dependent on form, this is the gratification in form - adherence and grasping is a view. View is not gratification, gratification is not view. View is one thing, gratification is another. Both view and gratification - this is called view of gratification.

View of gratification is wrong view, a failure in view. A person endowed with that failure in view is one who has failed in view. A person who has failed in view should not be associated with, not be followed, not be attended upon. What is the reason for this? Because his view is evil. Whatever lust there is for a view, that is not the view. View is not lust. View is one thing, lust is another. Both view and lust - this is called lust for views. A person endowed with that view and that lust is one who is attached through lust for views. A gift given to a person who is attached through lust for views is not of great fruit, not of great benefit. What is the reason for this? Because his view is evil - view of gratification, wrong view.

For a person of wrong view there are only two destinations - hell or the animal realm. For a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because his view is evil. Just as when a seed of neem, or a seed of bitter gourd, or a seed of bitter cucumber is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to bitterness, harshness, and unpleasantness. What is the reason for this? Because the seed is bad. Even so, for a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because his view is evil - view of gratification, wrong view.

Wrong view, going to views, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views, a dart of views, a confinement of views, an obstacle of views, a bondage of views, a precipice of views, an underlying tendency to views, a torment of views, a fever of views, a knot of views, a clinging to views, an adherence to views, a grasping at views - the bondage of one whose mind is obsessed in these eighteen aspects.

129. There are fetters that are views, and there are fetters that are not views. Which are the fetters that are views? Identity view, grasping at rules and observances - these are the fetters that are views. Which are the fetters that are not views? The fetter of sensual lust, the fetter of aversion, the fetter of conceit, the fetter of doubt, the fetter of lust for existence, the fetter of envy, the fetter of miserliness, the fetter of attraction, the fetter of ignorance - these are the fetters that are not views.

Whatever dependent on feeling...etc... Whatever dependent on perception...etc... Whatever dependent on formations...etc... Whatever dependent on consciousness... Whatever dependent on the eye... Whatever dependent on the ear... Whatever dependent on the nose... Whatever dependent on the tongue... Whatever dependent on the body... Whatever dependent on the mind... Whatever dependent on forms... Whatever dependent on sounds... Whatever dependent on odours... Whatever dependent on tastes... Whatever dependent on tactile objects... Whatever dependent on mind-objects... Whatever dependent on eye-consciousness... Whatever dependent on ear-consciousness... Whatever dependent on nose-consciousness... Whatever dependent on tongue-consciousness... Whatever dependent on body-consciousness... Whatever dependent on mind-consciousness... Whatever dependent on eye-contact... Whatever dependent on ear-contact... Whatever dependent on nose-contact... Whatever dependent on tongue-contact... Whatever dependent on body-contact... Whatever dependent on mind-contact... Whatever dependent on feeling born of eye-contact... Whatever dependent on feeling born of ear-contact... Whatever dependent on feeling born of nose-contact... Whatever dependent on feeling born of tongue-contact... Whatever dependent on feeling born of body-contact... Whatever pleasure and joy arise dependent on feeling born of mind-contact - this is the gratification in feeling born of mind-contact - adherence and grasping is a view. View is not gratification, gratification is not view. View is one thing, gratification is another. Both view and gratification - this is called view of gratification.

View of gratification is wrong view, a failure in view. A person endowed with that failure in view is one who has failed in view. A person who has failed in view should not be associated with, not be followed, not be attended upon. What is the reason for this? Because his view is evil. Whatever lust there is for a view, that is not the view. View is not lust. View is one thing, lust is another. Both view and lust, this is called lust for views. A person endowed with that view and that lust is one who is attached through lust for views. A gift given to a person who is attached through lust for views is not of great fruit, not of great benefit. What is the reason for this? Because his view is evil - view of gratification, wrong view.

For a person of wrong view there are only two destinations - hell or the animal realm. For a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because his view is evil. Just as when a seed of neem, or a seed of bitter gourd, or a seed of bitter cucumber is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to bitterness, harshness, and unpleasantness. What is the reason for this? Because the seed is bad. Even so, for a person of wrong view, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action...etc... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because his view is evil - view of gratification, wrong view.

Wrong view, going to views, a thicket of views...etc... adherence to views and grasping at views - the bondage of one whose mind is obsessed in these eighteen aspects.

There are fetters that are views, and there are fetters that are not views. Which are the fetters that are views? Identity view, grasping at rules and observances - these are the fetters that are views. Which are the fetters that are not views? The fetter of sensual lust, the fetter of aversion, the fetter of conceit, the fetter of doubt, the fetter of lust for existence, the fetter of envy, the fetter of miserliness, the fetter of attraction, the fetter of ignorance - these are the fetters that are not views. There is adherence to the view of gratification in these thirty-five aspects.

First Exposition of the View of Gratification.

2.

Exposition of the View of Self

130. With which twenty aspects is there adherence to the view of self? Here, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form; feeling...etc... perception...etc... formations...etc... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

131. How does one regard form as self? Here someone regards the earth kasiṇa as self - "What is the earth kasiṇa, that I am; who I am, that is the earth kasiṇa." He regards the earth kasiṇa and self as a dyad. Just as when an oil lamp is burning "what is the flame that is the beauty, what is the beauty that is the flame" - he regards the flame and beauty as a dyad. Even so here someone regards the earth kasiṇa as self - "What is the earth kasiṇa, that I am; who I am, that is the earth kasiṇa." He regards the earth kasiṇa and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on form. View of self is wrong view, failure of view...etc... view of self is wrong view. For a person of wrong view there are only two destinations...etc... these are the fetters that are not views.

Here someone the water kasiṇa... fire kasiṇa... air kasiṇa... blue kasiṇa... yellow kasiṇa... red kasiṇa... regards the white kasiṇa as self - "what is the white kasiṇa, that I am; who I am, that is the white kasiṇa." He regards the white kasiṇa and self as a dyad. Just as when an oil lamp is burning "what is the flame, that is the beauty; what is the beauty, that is the flame" - he regards the flame and beauty as a dyad. Even so, here someone...etc... regards the white kasiṇa and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on form. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards form as self.

How does he regard self as possessing form? Here someone regards feeling... perception... formations... regards consciousness as self. He thinks thus: "This is my self. This self of mine is possessed of form through this form." He regards self as possessing form. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade. The tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Even so, here someone regards feeling...etc... perception... formations... regards consciousness as self. He thinks thus: "This is my self. This self is possessed of form through this form." He regards self as possessing form. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the second view of self based on form. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards self as possessing form.

How does he regard form as in self? Here someone regards feeling... perception... formations... regards consciousness as self. He thinks thus: "This is my self. And in this self there is this form." He regards form as in self. Just as if there were a flower possessed of fragrance. A person might say this to him: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. Now this fragrance is in this flower." He regards the fragrance as in the flower. Even so, here someone regards feeling...etc... perception... formations... regards consciousness as self. He thinks thus: "This is my self. And in this self there is this form." He regards form as in self. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the third view of self based on form. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards form as in self.

How does he regard self as in form? Here someone regards feeling...etc... perception... formations... regards consciousness as self. He thinks thus: "This is my self. This self of mine is in this form." He regards self as in form. Just as if a jewel were placed in a casket. A person might say this to him: "This is the jewel, this is the casket. The jewel is one thing, the casket is another. Now this jewel is in this casket." He regards the jewel as in the casket. Even so, here someone regards feeling...etc... perception... formations... regards consciousness as self. He thinks thus: "This is my self. This self of mine is in this form." He regards self as in form. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fourth view of self based on form. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards self as in form.

132. How does one regard feeling as self? Here someone regards as self feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. "What is feeling born of mind-contact that is I, what I am that is feeling born of mind-contact" - he regards feeling born of mind-contact and self as a dyad. Just as when an oil lamp is burning "what is the flame that is the beauty, what is the beauty that is the flame" - he regards the flame and beauty as a dyad. Just so, here someone regards as self feeling born of mind-contact. "What is feeling born of mind-contact that is I, what I am that is feeling born of mind-contact" - he regards feeling born of mind-contact and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on feeling. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus one regards feeling as self.

How does one regard self as possessing feeling? Here someone perception...etc... formations... consciousness... regards form as self. He thinks thus: "This is my self. This self of mine is possessed of feeling through this feeling." He regards self as possessing feeling. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade. The tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Just so, here someone perception...etc... formations... consciousness... regards form as self. He thinks thus: "This is my self. This self of mine is possessed of feeling through this feeling." He regards self as possessing feeling. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the second view of self based on feeling. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards self as possessing feeling.

How does one regard feeling as in self? Here someone perception...etc... formations... consciousness... regards form as self. He thinks thus: "This is my self. And in this self there is this feeling." He regards feeling as in self. Just as if there were a flower possessed of fragrance. A person might say this to him: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. Now this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here someone perception...etc... formations... consciousness... regards form as self. He thinks thus: "This is my self. And in this self there is this feeling." He regards feeling as in self. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the third view of self based on feeling. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards feeling as in self.

How does one regard self as in feeling? Here someone perception...etc... formations... consciousness... regards form as self. He thinks thus: "This is my self. This self of mine is in this feeling." He regards self as in feeling. Just as if a jewel were placed in a casket. A person might say this to him: "This is the jewel, this is the casket. The jewel is one thing, the casket is another. Now this jewel is in this casket." He regards the jewel as in the casket. Just so, here someone perception... formations... consciousness... regards form as self. He thinks thus: "This is my self. This self of mine is in this feeling." He regards self as in feeling. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fourth view of self based on feeling. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus he regards self as in feeling.

133. How does one regard perception as self? Here someone regards perception born of eye-contact...etc... perception born of ear-contact... perception born of nose-contact... perception born of tongue-contact... perception born of body-contact... regards perception born of mind-contact as self. "What is perception born of mind-contact that is I, what I am that is perception born of mind-contact." He regards perception born of mind-contact and self as a dyad. Just as when an oil lamp is burning "what is the flame that is the beauty, what is the beauty that is the flame" - he regards the flame and beauty as a dyad. Just so, here someone regards perception born of mind-contact as self - "what is perception born of mind-contact that is I, what I am that is perception born of mind-contact." He regards perception born of mind-contact and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on perception. View of self is wrong view, failure of view...etc... these are the fetters that are not views. Thus one regards perception as self.

How does one regard self as possessing perception? Here someone formations...etc... consciousness... form... regards feeling as self. He thinks thus: "This is my self. This self of mine is possessed of perception through this perception." He regards self as possessing perception. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade. The tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Just so, here someone formations... consciousness... form... regards feeling as self. He thinks thus: "This is my self. This self of mine is possessed of perception through this perception." He regards self as possessing perception. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the second view of self based on perception. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards self as possessing perception.

How does one regard perception as in self? Here someone formations...etc... consciousness... form... regards feeling as self. He thinks thus: "This is my self. And in this self there is this perception." He regards perception as in self. Just as if there were a flower possessed of fragrance. A person might say this to him: "This is the flower, this is the fragrance. The flower is one thing, the fragrance is another. Now this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here someone formations... consciousness... form... regards feeling as self. He thinks thus: "This is my self. And in this self there is this perception." He regards perception as in self. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the third view of self based on perception. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards perception as in self.

How does one regard self as in perception? Here someone formations...etc... consciousness... form... regards feeling as self. He thinks thus: "This is my self. This self of mine is in this perception." He regards self as in perception. Just as if a jewel were placed in a casket. A person might say this to him: "This is the jewel, this is the casket. The jewel is one thing, the casket is another. Now this jewel is in this casket." He regards the jewel as in the casket. Just so, here someone formations... consciousness... form... regards feeling as self. He thinks thus: "This is my self. This self of mine is in this perception." He regards self as in perception. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fourth view of self based on perception. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards self as in perception.

134. How does he regard formations as self? Here someone regards as self volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact. "What is volition born of mind-contact that is I; what I am that is volition born of mind-contact" - he regards volition born of mind-contact and self as a dyad. Just as when an oil lamp is burning "what is the flame that is the beauty, what is the beauty that is the flame" - he regards the flame and beauty as a dyad. Just so, here someone regards volition born of mind-contact as self. "What is volition born of mind-contact that is I, what I am that is volition born of mind-contact" - he regards volition born of mind-contact and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on formations as ground. View of self is wrong view...etc... these are the fetters that are not views. Thus he regards formations as self.

How does he regard self as possessing formations? Here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. This self of mine is possessed of formations through these formations." He regards self as possessing formations. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade. The tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Even so, here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. This self of mine. Is possessed of formations through these formations." He regards self as possessing formations. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the second view of self based on formations. View of self is wrong view...etc... these are the fetters that are not views. Thus he regards self as possessing formations.

How does he regard formations as in self? Here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. And in this self there are these formations." He regards formations as in self. Just as if there were a flower possessed of fragrance. A person might say this to him: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. Now this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. And in this self there are these formations." He regards formations as in self. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the third view of self based on formations. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards formations as in self.

How does one regard self as in formations? Here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. This self of mine is in these formations." He regards self as in formations. Just as if a jewel were placed in a casket. A person might say this to him: "This is the jewel, this is the casket. The jewel is one thing, the casket is another. Now this jewel is in this casket." He regards the jewel as in the casket. Even so, here someone consciousness... form... feeling... regards perception as self. He thinks thus: "This is my self. This self of mine is in these formations." He regards self as in formations. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fourth view of self based on formations. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards self as in formations.

135. How does one regard consciousness as self? Here someone eye-consciousness... ear-consciousness... nose-consciousness... tongue-consciousness, body-consciousness... regards mind-consciousness as self. "What is mind-consciousness, that I am; who I am, that is mind-consciousness" - he regards mind-consciousness and self as a dyad. Just as when an oil lamp is burning "what is the flame that is the beauty, what is the beauty that is the flame" - he regards the flame and beauty as a dyad. Just so, here someone regards mind-consciousness as self. "What is mind-consciousness, that I am; who I am, that is mind-consciousness" - he regards mind-consciousness and self as a dyad. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view of self based on consciousness. View of self is wrong view...etc... these are the fetters that are not views. Thus one regards consciousness as self.

How does one regard self as possessing consciousness? Here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. This self of mine is possessed of consciousness through this consciousness." He regards self as possessing consciousness. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade. The tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Even so, here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. This self of mine is possessed of consciousness through this consciousness." He regards self as possessing consciousness. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the second view of self based on consciousness. View of self is wrong view...etc... these are the fetters that are not views. Thus he regards self as possessing consciousness.

How does he regard consciousness as in self? Here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. And in this self there is this consciousness." He regards consciousness as in self. Just as if there were a flower possessed of fragrance. A person might say this to him: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. Now this fragrance is in this flower." He regards the fragrance as in the flower. Even so, here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. And in this self there is this consciousness." He regards consciousness as in self. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the third view of self based on consciousness. View of self is wrong view...etc... these are the fetters that are not views. Thus he regards consciousness as in self.

How does he regard self as in consciousness? Here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. This self of mine is in this consciousness." He regards self as in consciousness. Just as if a jewel were placed in a casket. A person might say this to him: "This is the jewel, this is the casket. The jewel is one thing, the casket is another. Now this jewel is in this casket." He regards the jewel as in the casket. Even so, here someone regards form... feeling... perception... regards formations as self. He thinks thus: "This is my self. This self of mine is in this consciousness." He regards self as in consciousness. Adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fourth view of self based on consciousness. View of self is wrong view...etc... these are the fetters that are not views. Thus he regards self as in consciousness. There is adherence to the view of self in these twenty aspects.

The Second Exposition of the View of Self.

3.

Exposition of Wrong View

136. With which ten aspects is there adherence to wrong view? 'There is nothing given' - ground. Such assertion, wrong adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first wrong view based on wrong ground. Wrong view, failure of view...etc... these are the fetters that are not views. 'There is nothing offered' - ground...etc... 'There is nothing sacrificed' - ground... 'There is no result and consequence of good and bad actions' - ground... 'There is no this world' - ground... 'There is no other world' - ground... 'There is no mother' - ground... 'There is no father' - ground... 'There are no spontaneously reborn beings' - ground... 'There are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others' - ground. Such assertion, wrong adherence and grasping is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the tenth wrong view based on wrong ground. Wrong view, failure of view...etc... for a person of wrong view there are only two destinations...etc... these are the fetters that are not views. There is adherence to wrong view in these ten aspects.

The third exposition of Wrong View.

4.

Exposition of Identity View

137. With which twenty aspects is there adherence to identity view? Here, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form. Feeling... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

How does one regard form as self? Here, someone regards the earth kasiṇa...etc... regards the white kasiṇa as self. "What is the white kasiṇa, that I am; who I am, that is the white kasiṇa" - regards the white kasiṇa and self as a dyad. Just as when an oil lamp is burning...etc... even so, here someone regards the white kasiṇa as self. Adherence and grasping is a view...etc... this is the first identity view based on form. Identity view is wrong view...etc... these are the fetters that are not views. Thus he regards form as self...etc... There is adherence to identity view in these twenty aspects.

Fourth Exposition of Identity View.

5.

Exposition of the Eternalist View

138. With which fifteen aspects is there adherence to the eternalist view based on identity? Here, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards self as possessing form, or form as in self, or self as in form. Self as possessing feeling...etc... self as possessing perception... self as possessing formations... self as possessing consciousness, or consciousness as in self, or self as in consciousness.

How does he regard self as possessing form? Here someone regards feeling... perception... formations... regards consciousness as self. He thinks thus: "This is my self. This self of mine is possessed of form through this form." He regards self as possessing form. Just as a tree might be possessed of shade. A person might say this to him: "This is the tree, this is the shade; the tree is one thing, the shade is another. Now this tree is possessed of shade through this shade." He regards the tree as possessing shade. Even so, here someone regards feeling...etc... this is the first eternalist view based on identity. Eternalist view is wrong view...etc... these are the fetters that are not views. Thus he regards self as possessing form...etc... There is adherence to the eternalist view based on identity in these fifteen aspects.

Exposition of the Eternalist View is fifth.

6.

Exposition of the View of Annihilation

139. With which five aspects is there adherence to the view of annihilation based on identity? Here, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, regards feeling as self, regards perception as self, regards formations as self, regards consciousness as self.

How does one regard form as self? Here, someone regards the earth kasiṇa...etc... regards the white kasiṇa as self. "What is the white kasiṇa, that I am; who I am, that is the white kasiṇa" - regards the white kasiṇa and self as a dyad. Just as when an oil lamp is burning...etc... this is the first view of annihilation based on identity. View of annihilation is wrong view...etc... these are the fetters that are not views. Thus he regards form as self...etc... There is adherence to the view of annihilation based on identity in these five aspects.

Exposition of the View of Annihilation is sixth.

7.

Description of Extreme Views

140. With which fifty aspects is there adherence to extreme views? "The world is eternal" - in how many aspects is there adherence to extreme views? "The world is not eternal" - in how many aspects is there adherence to extreme views? "The world is finite" - extreme views... "The world is infinite" - extreme views... "The soul is the same as the body" - extreme views... "The soul is one thing and the body another" - extreme views... "The Truth Finder exists after death"...etc... "The Truth Finder does not exist after death"... "The Truth Finder both exists and does not exist after death"... "The Truth Finder neither exists nor does not exist after death" - in how many aspects is there adherence to extreme views?

"The world is eternal" - There is adherence to extreme views in five aspects...etc... "The Truth Finder neither exists nor does not exist after death" - There is adherence to extreme views in five aspects.

"The world is eternal" – With which five aspects is there adherence to extreme views? Form is both the world and eternal - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first "The world is eternal" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is both the world and eternal...etc... perception is both the world and eternal...etc... formations are both the world and eternal...etc... consciousness is both the world and eternal - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fifth "The world is eternal" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views. "The world is eternal" - There is adherence to extreme views in these five aspects.

"The world is not eternal" – With which five aspects is there adherence to extreme views? Form is both the world and not eternal - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... this is the first "The world is not eternal" - extreme view. Extreme view is wrong view, failure of view...etc... these are the fetters that are not views.

Feeling is both the world and not eternal...etc... perception is both the world and not eternal...etc... formations are both the world and not eternal...etc... consciousness is both the world and not eternal - adherence and grasping is a view. That end is grasped by that view - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views. "The world is not eternal" - There is adherence to extreme views in these five aspects.

"The world is finite" – With which five aspects is there adherence to extreme views? Here someone pervades a limited space with blue. He thinks thus: "This world is finite and round." He has the perception of an end. What he pervades is both the ground and the world. By what he pervades, that is both the self and the world - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first extreme view that "the world is finite." Extreme view is wrong view...etc... these are the fetters that are not views.

Here someone pervades a limited space with yellow... he pervades from red... he pervades from white... he pervades from light. He thinks thus: "This world is finite and round." He has the perception of an end. What he pervades is both the ground and the world. By what he pervades, that is both the self and the world - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... The world is finite means - There is adherence to extreme views in these five aspects.

"The world is infinite" - With which five aspects is there adherence to extreme views? Here someone pervades a vast space with blue. He thinks thus: "This world is infinite and boundless." He has the perception of infinity. What he pervades is both the ground and the world; by what he pervades, that is both the self and the world - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first "The world is infinite" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Here someone pervades a vast space with yellow... he pervades from red... he pervades from white... he pervades from light. He thinks thus: "This world is infinite and boundless." He has the perception of infinity. What he pervades is both the ground and the world; by what he pervades, that is both the self and the world - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... The world is infinite means - There is adherence to extreme views in these five aspects.

"The soul is the same as the body" - With which five aspects is there adherence to extreme views? Form is both the soul and the body; 'The soul is the same as the body, the body is the same as the soul' - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first 'The soul is the same as the body' - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is both the soul and the body... perception is both the soul and the body... formations are both the soul and the body... consciousness is both the soul and the body; 'The soul is the same as the body, the body is the same as the soul' - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... "The soul is the same as the body" - There is adherence to extreme views in these five aspects.

"The soul is one thing and the body another" - With which five aspects is there adherence to extreme views? Form is the body, not the soul; The soul is not the body. 'The soul is one thing and the body another' - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first 'The soul is one thing and the body another' - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is the body, not the soul... perception is the body, not the soul... formations are the body, not the soul... consciousness is the body, not the soul; The soul is not the body. 'The soul is one thing and the body another' - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... 'The soul is one thing and the body another' - There is adherence to extreme views in these five aspects.

"The Truth Finder exists after death" - With which five aspects is there adherence to extreme views? Form is subject to death right here. The Truth Finder with the breaking up of the body exists, remains, arises, is reborn - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first "The Truth Finder exists after death" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is subject to death right here...etc... perception is subject to death right here... formations are subject to death right here... consciousness is subject to death right here. The Truth Finder with the breaking up of the body exists, remains, arises, is reborn - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... "The Truth Finder exists after death" - There is adherence to extreme views in these five aspects.

"The Truth Finder does not exist after death" - With which five aspects is there adherence to extreme views? Form is subject to death right here. The Truth Finder too is annihilated and destroyed with the breaking up of the body; The Truth Finder does not exist after death - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first "The Truth Finder does not exist after death" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is subject to death right here...etc... perception is subject to death right here... formations are subject to death right here... consciousness is subject to death right here. The Truth Finder too is annihilated and destroyed with the breaking up of the body. "The Truth Finder does not exist after death" - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... "The Truth Finder does not exist after death" - There is adherence to extreme views in these five aspects.

"The Truth Finder both exists and does not exist after death" - With which five aspects is there adherence to extreme views? Form is subject to death right here. The Truth Finder with the breaking up of the body both exists and does not exist - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first "The Truth Finder both exists and does not exist after death" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is subject to death right here...etc... perception is subject to death right here... formations are subject to death right here... consciousness is subject to death right here. The Truth Finder with the breaking up of the body both exists and does not exist - adherence and grasping is a view. That end is grasped by that view - extreme view...etc... "The Truth Finder both exists and does not exist after death" - There is adherence to extreme views in these five aspects.

"The Truth Finder neither exists nor does not exist after death" - With which five aspects is there adherence to extreme views? Form is subject to death right here. The Truth Finder with the breaking up of the body, after death, neither exists nor does not exist - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view, view is one thing, ground is another. Both view and ground - this is the first "The Truth Finder neither exists nor does not exist after death" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views.

Feeling is subject to death right here...etc... perception is subject to death right here... formations are subject to death right here... consciousness is subject to death right here. The Truth Finder with the breaking up of the body, after death, neither exists nor does not exist - adherence and grasping is a view. That end is grasped by that view - extreme view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the fifth "The Truth Finder neither exists nor does not exist after death" - extreme view. Extreme view is wrong view...etc... these are the fetters that are not views. "The Truth Finder neither exists nor does not exist after death" - There is adherence to extreme views in these five aspects. There is adherence to extreme views in these fifty aspects.

Description of Extreme Views is seventh.

8.

Exposition of Views About the Past

141. With which eighteen aspects is there adherence to views about the past? Four eternalist doctrines, four partial-eternalist doctrines, four doctrines of finitude and infinitude, four doctrines of eel-wriggling, two doctrines of fortuitous arising - There is adherence to views about the past in these eighteen aspects.

Eighth Exposition of Views About the Past.

9.

Exposition of Views About the Future

142. With which forty-four aspects is there adherence to views about the future? Sixteen doctrines about the percipient, eight doctrines about the non-percipient, eight doctrines about the neither-percipient-nor-non-percipient, seven doctrines of annihilation, five doctrines of Nibbāna in this very life - There is adherence to views about the future in these forty-four aspects.

Ninth Exposition of Views About the Future.

10-12.

Exposition of Views Beginning with Views that are Fetters

143. With which eighteen aspects is there adherence to views that are fetters? That which is a view, going to views, a thicket of views...etc... adherence to views and grasping at views - There is adherence to views that are fetters in these eighteen aspects.

144. "I" - With which eighteen aspects is there adherence to views shackled by the conceit 'I am'? The eye is I - adherence and grasping. I - views shackled by conceit. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view shackled by the conceit views shackled by conceit. Views shackled by conceit are wrong view...etc... these are the fetters that are not views.

The ear is I...etc... the nose is I...etc... the tongue is I...etc... the body is I...etc... the mind is I...etc... forms are I...etc... mind-objects are I... eye-consciousness is I...etc... mind-consciousness is I - adherence and grasping. I - views shackled by conceit. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the eighteenth "I" - views shackled by conceit. Views shackled by conceit are wrong view...etc... these are the fetters that are not views. "I" - There is adherence to views shackled by conceit in these eighteen aspects.

145. "Mine" means - With which eighteen aspects is there adherence to views shackled by the conceit 'I am'? 'The eye is mine' - adherence and grasping. 'Mine' - views shackled by conceit. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first 'mine' - views shackled by conceit. Views shackled by conceit are wrong view...etc... these are the fetters that are not views.

'The ear is mine'...etc... the nose is mine...etc... the tongue is mine...etc... the body is mine...etc... the mind is mine...etc... forms are mine...etc... mind-objects are mine...etc... eye-consciousness is mine...etc... mind-consciousness is mine is adherence and grasping. Views shackled by the conceit "mine". View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the eighteenth "mine" - views shackled by conceit. Views shackled by conceit are wrong view...etc... these are the fetters that are not views. "Mine" means - There is adherence to views shackled by conceit in these eighteen aspects.

Exposition of Views Beginning with Views that are Fetters is twelfth.

13.

Exposition of Views Connected with Doctrines of Self

146. With which twenty aspects is there adherence to views connected with doctrines of self? Here, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form...etc... feeling... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness...etc...

How does one regard form as self? Here, someone regards the earth kasiṇa...etc... regards the white kasiṇa as self. "What is the white kasiṇa, that I am; who I am, that is the white kasiṇa" - regards the white kasiṇa and self as a dyad. Just as when an oil lamp is burning "what is the flame, that is the beauty; what is the beauty, that is the flame" - he regards the flame and beauty as a dyad. Even so, here someone regards the white kasiṇa as self...etc... this is the first view connected with doctrines of self based on form. Views connected with doctrines of self are wrong view...etc... these are the fetters that are not views. Thus he regards form as self...etc... There is adherence to views connected with doctrines of self in these twenty aspects.

Exposition of Views Connected with Doctrines of Self is the thirteenth.

14.

Exposition of Views Connected with Doctrines About the World

147. With which eight aspects is there adherence to views connected with doctrines about the world? 'The self and the world are eternal' - adherence and grasping connected with doctrines about the world is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the first view connected with doctrines about the world. Views connected with doctrines about the world are wrong view...etc... these are the fetters that are not views.

'The self and the world are not eternal'...etc... 'The self and the world are both eternal and not eternal'...etc... 'The self and the world are neither eternal nor not eternal'... 'The self and the world are finite'... 'The self and the world are infinite'... 'The self and the world are both finite and infinite'... 'The self and the world are neither finite nor infinite' - adherence and grasping connected with doctrines about the world is a view. View is not the ground, ground is not the view. View is one thing, ground is another. Both view and ground - this is the eighth view connected with doctrines about the world. Views connected with doctrines about the world are wrong view...etc... these are the fetters that are not views. There is adherence to views connected with doctrines about the world in these eight aspects.

The fourteenth exposition of views connected with doctrines about the world.

15-16.

Exposition of Views of Existence and Non-existence

148. Adherence through clinging is the view of existence. Adherence through overreaching is the view of non-existence. Of the adherence to the view of gratification in thirty-five aspects, how many are views of existence, how many are views of non-existence? Of the adherence to the view of self in twenty aspects, how many are views of existence, how many are views of non-existence...etc... Of the adherence to views connected with doctrines about the world in eight aspects, how many are views of existence, how many are views of non-existence?

The adherence to the view of gratification in thirty-five aspects may be views of existence, may be views of non-existence. Of the adherence to the view of self in twenty aspects, fifteen are views of existence, five are views of non-existence. Of the adherence to wrong view in ten aspects, all these are views of non-existence. Of the adherence to identity view in twenty aspects, fifteen are views of existence, five are views of non-existence. Of the adherence to the eternalist view based on identity in fifteen aspects, all these are views of existence. Of the adherence to the annihilationist view based on identity in five aspects, all these are views of non-existence.

"The world is eternal" - There is adherence to extreme views in five aspects, all these are views of existence. "The world is not eternal" - There is adherence to extreme views in five aspects, all these are views of non-existence. "The world is finite" - There is adherence to extreme views in five aspects, may be views of existence, may be views of non-existence. "The world is infinite" - There is adherence to extreme views in five aspects, may be views of existence, may be views of non-existence. "The soul is the same as the body" - There is adherence to extreme views in five aspects, all these are views of non-existence. "The soul is one thing and the body another" - There is adherence to extreme views in five aspects, all these are views of existence. "The Truth Finder exists after death" - There is adherence to extreme views in five aspects, all these are views of existence. "The Truth Finder does not exist after death" - There is adherence to extreme views in five aspects, all these are views of non-existence. "The Truth Finder both exists and does not exist after death" - There is adherence to extreme views in five aspects, may be views of existence, may be views of non-existence "The Truth Finder neither exists nor does not exist after death" - There is adherence to extreme views in five aspects, may be views of existence, may be views of non-existence.

There is adherence to views about the past in eighteen aspects, may be views of existence, may be views of non-existence. There is adherence to views about the future in forty-four aspects, may be views of existence, may be views of non-existence. There is adherence to views that are fetters in eighteen aspects, may be views of existence, may be views of non-existence. I - Of the adherence to views shackled by conceit in eighteen aspects, all these are views of non-existence. 'Mine' - Of the adherence to views shackled by conceit in eighteen aspects, all these are views of existence. Of the adherence to views connected with doctrines of self in twenty aspects, fifteen are views of existence, five are views of non-existence. There is adherence to views connected with doctrines about the world in eight aspects, may be views of existence, may be views of non-existence.

All these views are views of gratification. All these views are views of self. All these views are wrong views. All these views are identity views. All these views are views of extremes. All these views are views that fetter. All these views are views connected with doctrines of self.

149. "Monks, obsessed by two views, some deities and human beings hold back and some overreach; only those with vision see. And how, monks, do some hold back? Monks, deities and human beings delight in existence, take pleasure in existence, rejoice in existence. When the Teaching for the cessation of existence is being taught to them, their minds do not launch out onto it, do not become confident, do not become steady, are not resolved upon it. This, monks, is how some hold back.

"And how, monks, do some overreach? Some, being troubled, ashamed and disgusted by existence, seek delight in non-being - "Since, good sir, this self is annihilated and destroyed with the breaking up of the body after death and does not exist after death, this is peaceful, this is sublime, this is as it really is." This, monks, is how some overreach.

"And how, monks, do those with vision see? Here, monks, a monk sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he practises for revulsion, dispassion, and cessation regarding what has come to be. This, monks, is how those with vision see.

150. Three individuals have wrong view, three individuals have right view. Which three individuals have wrong view? A sectarian, a sectarian's disciple, and one who has wrong view - these three individuals have wrong view.

Which three individuals have right view? The Truth Finder, the Truth Finder's disciple, and one who has right view - these three individuals have right view.

Three wrong views, three right views. What are the three wrong views? 'This is mine' - is a wrong view. 'This I am' - is a wrong view. 'This is my self' - is a wrong view. These are the three wrong views.

What are the three right views? 'This is not mine' - perfect view. 'I am not this' - perfect view. 'This is not my self' - perfect view. These are the three perfect views.

'This is mine' - what view is it, how many views are there, which extremes do those views favour? 'This I am' - what view is it, how many views are there, which extremes do those views favour? 'This is my self' - what view is it, how many views are there, which extremes do those views favour?

'This is mine' - view about the past. Eighteen views. Those views are grasped with reference to the past. 'This I am' - view about the future. Forty-four views. Those views are grasped with reference to the future. 'This is my self' - view of self with twenty bases. Identity view with twenty bases. The sixty-two kinds of views headed by identity view. Those views are grasped with reference to the past and future.

151. "Monks, whoever has reached the goal in me, all of them are accomplished in view. Of those accomplished in view, five reach the goal here, five reach the goal after leaving here. Which five reach the goal here? The seven-times-at-most attainer, the clan-to-clan goer, the one-seed-sower, the once-returner, and the one who is an arahant in this very life - these five reach the goal here.

Which five reach the goal after leaving here? The attainer of final Nibbāna in the interval, the attainer of final Nibbāna upon landing, the attainer of final Nibbāna without formation, the attainer of final Nibbāna with formation, the one going upstream to the Akaniṭṭha realm - these five reach the goal after leaving here.

"Monks, whoever has reached the goal in me, all of them are accomplished in view. Of those accomplished in view, these five reach the goal here, these five reach the goal after leaving here.

"Monks, whoever has unwavering faith in me, all of them are stream-enterers. Of those stream-enterers, five reach the goal here, five reach the goal after leaving here. Which five reach the goal here? The seven-times-at-most attainer, the clan-to-clan goer, the one-seed-sower, the once-returner, and the one who is an arahant in this very life - these five reach the goal here.

Which five reach the goal after leaving here? The attainer of final Nibbāna in the interval, the attainer of final Nibbāna upon landing, the attainer of final Nibbāna without formation, the attainer of final Nibbāna with formation, the one going upstream to the Akaniṭṭha realm - these five reach the goal after leaving here.

"Monks, whoever has unwavering faith in me, all of them are stream-enterers. Of those stream-enterers, these five reach the goal here. These five reach the goal after leaving here."

Sixteenth exposition of views on existence and non-existence.

Discussion of Views is concluded.

3.

Discussion of Mindfulness of Breathing

1.

Chapter on Counting

152. In one who develops the concentration of mindfulness of breathing with sixteen bases, two hundred kinds of knowledge arise - eight kinds of knowledge about obstacles, eight kinds of knowledge about aids, eighteen kinds of knowledge about imperfections, thirteen kinds of knowledge about cleansing, thirty-two kinds of knowledge of one who is mindful, twenty-four kinds of knowledge through concentration, seventy-two kinds of knowledge through insight, eight kinds of knowledge of revulsion, eight kinds of knowledge in conformity with revulsion, eight kinds of knowledge of tranquillization of revulsion, twenty-one kinds of knowledge in the pleasure of liberation.

What are the eight kinds of knowledge about obstacles, and the eight kinds of knowledge about aids? Sensual desire is an obstacle to concentration, renunciation is an aid to concentration. Ill will is an obstacle to concentration, non-ill will is an aid to concentration. Sloth and torpor is an obstacle to concentration, perception of light is an aid to concentration. Restlessness is an obstacle to concentration, non-distraction is an aid to concentration. Doubt is an obstacle to concentration, defining of states is an aid to concentration. Ignorance is an obstacle to concentration, knowledge is an aid to concentration. Discontent is an obstacle to concentration, gladness is an aid to concentration. All unwholesome states are obstacles to concentration, all wholesome states are aids to concentration. These are the eight kinds of knowledge about obstacles, and the eight kinds of knowledge about aids.

The first Chapter on Counting is finished.

2.

Exposition of the Sixteen Types of Knowledge

153. Through these sixteen aspects the uplifted mind, the well uplifted mind becomes established in unity, and becomes purified from hindrances. What are those unities? Renunciation is unity, non-ill will is unity, perception of light is unity, non-distraction is unity, defining of states is unity, knowledge is unity, gladness is unity, all wholesome states are unities.

Hindrances: what are those hindrances? Sensual desire is a hindrance, ill will is a hindrance, sloth and torpor is a hindrance, restlessness and remorse is a hindrance, doubt is a hindrance, ignorance is a hindrance, discontent is a hindrance, all unwholesome states are hindrances.

Hindrances: in what sense are they hindrances? Hindrances in the sense of obstructing emergence. What are those emergences? Renunciation is the emergence of the noble ones. And through that renunciation the noble ones emerge. Sensual desire is an obstruction to emergence. Being obstructed by that sensual desire, one does not understand renunciation which is the emergence of the noble ones - sensual desire is an obstruction to emergence. Non-ill will is the emergence of the noble ones. And through that non-ill will the noble ones emerge. Ill will is an obstruction to emergence. Being obstructed by that ill will, one does not understand non-ill will which is the emergence of the noble ones - ill will is an obstruction to emergence. Perception of light is the emergence of the noble ones. And through that perception of light the noble ones emerge. Sloth and torpor is an obstruction to emergence. Being obstructed by that sloth and torpor, one does not understand perception of light which is the emergence of the noble ones - sloth and torpor is an obstruction to emergence. Non-distraction is the emergence of the noble ones. And through that non-distraction the noble ones emerge. Restlessness is an obstruction to emergence. Being obstructed by that restlessness, one does not understand non-distraction which is the emergence of the noble ones - restlessness is an obstruction to emergence. Defining of states is the emergence of the noble ones. And through that defining of states the noble ones emerge. Doubt is an obstruction to emergence. Being obstructed by that doubt, one does not understand defining of states which is the emergence of the noble ones - doubt is an obstruction to emergence. Knowledge is the emergence of the noble ones. And through that knowledge the noble ones emerge. Ignorance is an obstruction to emergence. Being obstructed by that ignorance, one does not understand knowledge which is the emergence of the noble ones - ignorance is an obstruction to emergence. Gladness is the emergence of the noble ones. And through that gladness the noble ones emerge. Discontent is an obstruction to emergence. Being obstructed by that discontent, one does not understand gladness which is the emergence of the noble ones - discontent is an obstruction to emergence. All wholesome states are the emergence of the noble ones. And through those wholesome states the noble ones emerge. All unwholesome states are obstructions to emergence. Being obstructed by those unwholesome states, one does not understand wholesome states which are the emergence of the noble ones - all unwholesome states are obstructions to emergence. For one with mind purified of these hindrances who develops the concentration of mindfulness of breathing with sixteen bases, there are momentary combinations.

The Second Exposition of the Sixteen Types of Knowledge.

3.

Exposition of Knowledge of Corruptions

First Set of Six

154. For one with mind purified of these hindrances who develops the concentration of mindfulness of breathing with sixteen bases, what are the eighteen corruptions that arise through momentary combinations? When following with mindfulness the beginning, middle and end of the in-breath, the mind gone to internal distraction is an obstacle to concentration. When following with mindfulness the beginning, middle and end of the out-breath, the mind gone to external distraction is an obstacle to concentration. Yearning that anticipates the in-breath, being the course of craving, is an obstacle to concentration. Yearning that anticipates the out-breath, being the course of craving, is an obstacle to concentration. For one overwhelmed by the in-breath, infatuation with obtaining the out-breath is an obstacle to concentration. For one overwhelmed by the out-breath, infatuation with obtaining the in-breath is an obstacle to concentration.

Second Set of Six

155. When attending to the sign, the mind wavers at the in-breath - this is an obstacle to concentration. When attending to the in-breath, the mind wavers at the sign - this is an obstacle to concentration. When attending to the sign, the mind wavers at the out-breath - this is an obstacle to concentration. When attending to the out-breath, the mind wavers at the sign - this is an obstacle to concentration. When attending to the in-breath, the mind wavers at the out-breath - this is an obstacle to concentration. When attending to the out-breath, the mind wavers at the in-breath - this is an obstacle to concentration.

Third Set of Six

156. The mind that runs after the past falls into distraction - this is an obstacle to concentration. The mind that anticipates the future wavers - this is an obstacle to concentration. The slack mind falls into laziness - this is an obstacle to concentration. The over-exerted mind falls into restlessness - this is an obstacle to concentration. The mind that bends towards falls into lust - this is an obstacle to concentration. The mind that turns away falls into ill will - this is an obstacle to concentration.

157. When following with mindfulness the beginning, middle and end of the in-breath, with a mind gone to internal distraction, both body and mind become agitated, perturbable and trembling. When following with mindfulness the beginning, middle and end of the out-breath, with a mind gone to external distraction, both body and mind become agitated, perturbable and trembling. Due to yearning, inclination and craving for the in-breath, both body and mind become agitated, perturbable and trembling. Due to yearning, inclination and craving for the out-breath, both body and mind become agitated, perturbable and trembling. Due to being overcome by the in-breath, when regaining the out-breath in a state of confusion, both body and mind become agitated, perturbable and trembling. Due to being overcome by the out-breath, when regaining the in-breath in a state of confusion, both body and mind become agitated, perturbable and trembling. When attending to the sign, due to the mind wavering at the in-breath, both body and mind become agitated, perturbable and trembling. When attending to the in-breath, due to the mind wavering at the sign, both body and mind become agitated, perturbable and trembling. When attending to the sign, due to the mind wavering at the out-breath, both body and mind become agitated, perturbable and trembling. When attending to the out-breath, due to the mind wavering at the sign, both body and mind become agitated, perturbable and trembling. When attending to the in-breath, due to the mind wavering at the out-breath, both body and mind become agitated, perturbable and trembling. When attending to the out-breath, due to the mind wavering at the in-breath, both body and mind become agitated, perturbable and trembling. With a mind running after the past, fallen into distraction, both body and mind become agitated, perturbable and trembling. With a mind wavering due to anticipation of the future, both body and mind become agitated, perturbable and trembling. With a sluggish mind, fallen into laziness, both body and mind become agitated, perturbable and trembling. With an overly exerted mind, fallen into restlessness, both body and mind become agitated, perturbable and trembling. With an inclined mind, fallen into lust, both body and mind become agitated, perturbable and trembling. With a disinclined mind, fallen into ill will, both body and mind become agitated, perturbable and trembling.

For one with mind purified of these hindrances who develops the concentration of mindfulness of breathing with sixteen bases, these eighteen corruptions arise through momentary combinations.

The third exposition of Knowledge of Corruptions.

4.

Exposition of Knowledge of Cleansing

158. What are the thirteen kinds of knowledge of cleansing? The mind that runs after the past falls into distraction; having avoided that, one concentrates on one state - in this way the mind does not go to distraction. The mind that anticipates the future wavers; having avoided that, one resolves right there - in this way the mind does not go to distraction. The slack mind falls into laziness; having exerted that, one abandons laziness - in this way the mind does not go to distraction. The over-exerted mind falls into restlessness; having restrained that, one abandons restlessness - in this way the mind does not go to distraction. The mind that bends towards falls into lust; having become clearly comprehending, one abandons lust - in this way the mind does not go to distraction. The mind that turns away falls into ill will; having become clearly comprehending, one abandons ill will - in this way the mind does not go to distraction. Through these six states the mind becomes purified, cleansed, and attains to unity.

What are those unities? Unity in the establishment of giving and relinquishment, unity in the establishment of the sign of serenity, unity in the establishment of the characteristic of air, unity in the establishment of cessation. Unity in the establishment of giving and relinquishment for those disposed to giving up, unity in the establishment of the sign of serenity for those devoted to higher mind, unity in the establishment of the characteristic of air for those practicing insight, unity in the establishment of cessation for noble individuals - Through these four states the unified mind both launches out onto the purification of practice, and is developed with equanimity, and is gladdened by knowledge.

What is the beginning of the first meditation, what is the middle, what is the final goal? For the first meditation, purification of practice is the beginning, development of equanimity is the middle, and gladdening is the goal. For the first meditation, purification of practice is the beginning. How many characteristics are there of the beginning? There are three characteristics of the beginning. The mind becomes purified from whatever is an obstacle to it, due to being purified the mind practises the middle sign of serenity, due to practising the mind launches out onto that. The mind becomes purified from obstacles, due to being purified the mind practises the middle sign of serenity, and due to practising the mind launches out onto that. For the first meditation, purification of practice is the beginning. These are the three characteristics of the beginning. Therefore it is said - "the first meditation is good in the beginning and endowed with characteristics."

For the first meditation, development of equanimity is the middle. How many characteristics are there of the middle? There are three characteristics of the middle. One looks on with equanimity at the purified mind, one looks on with equanimity at one practising serenity, one looks on with equanimity at the establishment of unity. That one looks on with equanimity at the purified mind, that one looks on with equanimity at one practising serenity, that one looks on with equanimity at the establishment of unity - For the first meditation, development of equanimity is the middle. These are the three characteristics of the middle. Therefore it is said - "the first meditation is good in the middle and endowed with characteristics."

For the first meditation, gladdening is the final goal. How many characteristics are there of the final goal? There are four characteristics of the final goal. Gladdening in the sense of non-excess of states born there, gladdening in the sense of single taste of the faculties, gladdening in the sense of promoting energy appropriate to that, gladdening in the sense of practice. For the first meditation, gladdening is the final goal. These are the four characteristics of the final goal. Therefore it is said - "the first meditation is good in its final goal and endowed with characteristics." Thus the mind that has gone through the three parts is endowed with threefold good, possessed of ten characteristics, and is endowed with applied thought, endowed with sustained thought, endowed with rapture, endowed with happiness, endowed with mental standpoint, endowed with faith, endowed with energy, endowed with mindfulness, endowed with concentration, and endowed with wisdom.

What is the beginning of the second meditation, what is the middle, what is the final goal? For the second meditation, purification of practice is the beginning, development of equanimity is the middle, and gladdening is the goal...etc... Thus the mind that has gone through the three parts is endowed with threefold good, possessed of ten characteristics, and is endowed with rapture, endowed with happiness, endowed with mental standpoint, endowed with faith, endowed with energy, endowed with mindfulness, endowed with concentration, and endowed with wisdom.

What is the beginning of the third meditation, what is the middle, what is the final goal...etc... Thus the mind that has gone through the three parts is endowed with threefold good, possessed of ten characteristics, and is endowed with happiness, endowed with mental standpoint, endowed with faith, endowed with energy, endowed with mindfulness, endowed with concentration, and endowed with wisdom.