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

The Collection of Minor Texts

The Guide

1.

The Summary Section

The Summary Section.

2.

The Synopsis Section

1. Therein, what are the sixteen modes of conveying? Teaching, investigation, application, foundation, characteristic, fourfold array, conversion, analysis, reversal, synonym, description, descent, purification, standpoint, requisite, attribution - thus.

Its Verse

2. Therein, what are the five methods? Progressive delight, three-branched, lion's play, survey of directions, hook - thus.

Its Verse

3. Therein, what are the eighteen root terms? Nine terms are wholesome, nine terms are unwholesome. Therein, what are the nine unwholesome terms? Craving, ignorance, greed, hatred, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self - these are the nine unwholesome terms, wherein the entire unwholesome side is included and converges.

Therein, what are the nine wholesome terms? Serenity, insight, non-greed, non-hatred, non-delusion, perception of foulness, perception of suffering, perception of impermanence, perception of non-self - these are the nine wholesome terms, wherein the entire wholesome side is included and converges.

Here is the Summary

The Synopsis Section

3.

The Exposition Section

4. Therein the Guide is explained in brief.

Summary of Methods

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Summary of Methods

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The Twelve Terms

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The Exposition Section.

4.

The Counter-exposition Section

1.

Analysis of the Teaching Nutriment

5. Therein, what is the nutriment of teaching? This verse "With gratification and danger" is the nutriment of teaching. What does it teach? The gratification, the danger, the escape, the fruit, the engagement, and the instruction. "Monks, I shall teach you the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I shall reveal the holy life that is utterly perfect and pure."

Therein, what is the gratification?

This is the gratification.

Therein what is the danger?

This is the danger.

Therein what is the escape?

This is the escape.

Therein, what is the gratification?

This is the gratification.

Therein what is the danger?

This is the danger.

Therein what is the escape?

This is the escape.

Therein what is the fruit?

This is the fruit.

Therein what is the engagement?

This is the engagement.

Therein what is the instruction?

This is the instruction.

This is the fruit.

6. There the Blessed One teaches escape to the person who understands quickly, teaches danger and escape to the person who understands after detailed explanation, teaches gratification, danger and escape to the person who needs guidance.

There are four ways of practice, four individuals. The dull person of craving temperament progresses by the painful way of practice with slow direct knowledge through the faculty of mindfulness with the establishments of mindfulness as support. The keen person of craving temperament progresses by the painful way of practice with quick direct knowledge through the faculty of concentration with the meditative absorptions as support. The dull person of view temperament progresses by the pleasant way of practice with slow direct knowledge through the faculty of energy with the right strivings as support. The keen person of view temperament progresses by the pleasant way of practice with quick direct knowledge through the faculty of wisdom with the truths as support.

Both persons of craving temperament progress by insight preceded by serenity to the liberation of mind through dispassion from lust. Both those of view temperament are led out through insight as forerunner with serenity towards the fading away of ignorance for liberation by wisdom.

Among them, those who are led out by ways with serenity as forerunner should be understood by the method of delight's round, those who are led out by ways with insight as forerunner should be understood by the method of lion's play.

7. Where does this mode originate? When the Teacher or a respected fellow monk in the holy life teaches the Teaching to someone, having heard that Teaching, one gains faith. Therein, that which is investigation, encouragement, scrutiny, examination, this is wisdom born of learning. Likewise, that which is investigation, scrutiny, examination, mental consideration based on learning, this is wisdom born of reflection. For one endowed with attention through these two kinds of wisdom, whatever knowledge arises in the plane of vision or the plane of development, this is wisdom born of development.

8. Wisdom born of learning is from hearing from others. Wisdom born of reflection is from careful attention arisen by oneself. Whatever knowledge arises both from hearing from others and from careful attention arisen by oneself, this is wisdom born of development. One who has these two kinds of wisdom - born of learning and born of reflection - this one understands at once. One who has wisdom born of learning but not wisdom born of reflection, this one understands after elaboration. One who has neither wisdom born of learning nor wisdom born of reflection, this one needs guidance.

9. What does the evening Teaching teach? The four truths: suffering, origin, cessation, path. Danger and fruit are suffering, gratification is origin, escape is cessation, engagement and instruction are path. These are the four truths. This is the Wheel of Teaching.

As the Blessed One said - "This is suffering", monks, at Bārāṇasī in the Deer Park at Isipatana, I have set in motion the unsurpassed Wheel of Teaching, which cannot be stopped by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world, the complete Wheel of Teaching.

Therein there are limitless terms, limitless letters, limitless phrases, limitless aspects, expressions and explanations. The indication, illumination, disclosure, analysis, making plain and description of just this meaning, that is, this noble truth of suffering.

"This is the origin of suffering", monks, at Bārāṇasī in the Deer Park at Isipatana, I have set in motion the unsurpassed Wheel of Teaching...etc... "This is the cessation of suffering", monks...etc... "This is the way leading to the cessation of suffering", monks, at Bārāṇasī in the Deer Park at Isipatana, I have set in motion the unsurpassed Wheel of Teaching, which cannot be stopped by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

Therein there are limitless terms, limitless letters, limitless phrases, limitless aspects, expressions and explanations. The indication, illumination, disclosure, analysis, making plain and description of just this meaning, that is, this noble truth of the way leading to the cessation of suffering.

Therein the Blessed One indicates by letters, illuminates by terms, discloses by phrases, analyses by aspects, makes plain by language, and describes by explanations. Therein the Blessed One elucidates by letters and terms, explains by phrases and aspects, expounds by language and explanations. Therein elucidation is the beginning, explanation is the middle, exposition is the final goal. This Teaching and Discipline, when being elucidated, trains the person who understands through elucidation, therefore it is said to be "good in the beginning." When being explained, it trains the person who understands through explanation, therefore it is said to be "good in the middle." When being expounded, it trains the person who needs guidance, therefore it is said to be "good in the end."

10. Therein the six terms of meaning are: indication, illumination, disclosure, analysis, making plain and description, these are the six terms of meaning. The six terms of phrasing are: letter, term, phrase, aspect, language and explanation, these are the six terms of phrasing. Thus spoke the Blessed One: "Monks, I shall teach you the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing."

'Consummate' means supramundane, not mixed with mundane things. Perfect means complete, neither deficient nor excessive. Pure means stainless, free from all stains, clean, established in all distinctions, this is called the term of the Truth Finder, and also scraping of the Truth Finder, and also the delight of the Truth Finder, and from this the holy life is known by wisdom. Thus spoke the Blessed One: "I shall reveal the holy life that is utterly perfect and pure."

For whom is this teaching, for those who make effort. Thus spoke the Venerable Mahākaccāyana -

The nutriment of teaching is applied.

2.

Analysis of the Mode of Investigation

11. Therein, what is the mode of investigation? The verse "What was asked and answered" is this mode of investigation.

What does it investigate? It investigates the term, investigates the question, investigates the answer, investigates the sequence, investigates the gratification, investigates the danger, investigates the escape, investigates the fruit, investigates the engagement, investigates the instruction, investigates the recitation, investigates all nine discourses. As what might be, as when Venerable Ajita asks the Blessed One a question in the Pārāyana -

These four terms were asked, this is one question. Why? Due to having one subject matter, for thus he asks about the foundation of the world saying "by what is the world enveloped," he asks about the non-shining of the world saying "by what does it not shine," he asks about the smearing of the world saying "what do you say is the smearing," he asks about the great fear of that same world saying "what is his great fear." The world is threefold: the world of defilements, the world of existence, and the world of faculties.

Therein is the answer -

These four terms are answered by these four terms: first by first, second by second, third by third, fourth by fourth.

To the question "by what is the world enveloped?" the answer is "the world is enveloped by ignorance." The world is enveloped by hindrances, for all beings are hindered by ignorance. As the Blessed One said: "For all beings, monks, for all living beings, for all creatures, I declare there is only one hindrance in terms of method, that is ignorance, for all beings are hindered by ignorance. Through the complete cessation, giving up, and relinquishment of ignorance, monks, I say there is no hindrance for beings." Therefore the answer to the first term is fitting.

To the question "by what does it not shine" the answer is "through stinginess and negligence it does not shine." The person who is obstructed by hindrances, he has doubts. Doubt is called uncertainty. Being uncertain, he does not have confidence, not having confidence, he does not arouse energy for the abandoning of unwholesome states and the realization of wholesome states. He dwells here devoted to negligence, being negligent, he does not give rise to bright states, and those not being produced do not shine, as the Blessed One said -

Therefore the answer to the second term is fitting.

To the question "what do you say is the smearing" the answer is "I say that craving is the smearing." Craving is what is called muttering. How does it smear? As the Blessed One said -

That craving, having made a person full of attachment think "thus is my yearning," the world is thereby called smeared, therefore the answer to the third term is fitting.

To the question "what is his great fear?" the answer is "suffering is his great fear." Two kinds of suffering - bodily and mental. That which is bodily is suffering, that which is mental is displeasure. All beings indeed recoil from suffering, there is no fear equal to suffering, how could there be anything beyond it? Three kinds of suffering - suffering as pain, suffering as formations, suffering as change. Therein the world in some parts sometimes is freed from suffering as pain. So too from suffering as change. What is the reason for this? There are in the world those with few afflictions and long life spans. But from suffering as formations the world is freed through the element of Nibbāna without residue, therefore having considered that suffering as formations is suffering for the world, suffering is his great fear. Therefore the answer to the fourth term is fitting. Thus spoke the Blessed One "the world is enveloped by ignorance."

These four terms were asked. These are two questions. Why? These were asked by way of designation. For the world thus immersed, thus defiled, what is the world's cleansing, emergence, thus indeed he said.

The streams flow everywhere. For one who is not concentrated, covetousness, ill will and negligence flow abundantly. Therein, that which is covetousness is greed, an unwholesome root; that which is ill will is hatred, an unwholesome root; that which is negligence is delusion, an unwholesome root. Thus for one who is not concentrated, craving flows in the six sense bases as craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects, as the Blessed One said:

"'Flows', monks, this is a designation for the six internal sense bases. The eye flows towards agreeable forms, and is struck by disagreeable ones. The ear...etc... nose... the tongue... the body... The mind flows towards agreeable mind-objects and is struck by disagreeable ones. Thus everything flows, and flows in every way. Therefore it is said "the streams flow everywhere."

"What is the restraint of the streams" asks about the vexation of obsession, this is cleansing. "Tell me the restraint of the streams, by what are the streams blocked" asks about the uprooting of underlying tendencies, this is the emergence.

Therein is the answer -

When mindfulness directed to the body is developed and cultivated, the eye does not pull towards agreeable forms, and is not struck by disagreeable ones, the ear...etc... nose... the tongue... the body... the mind does not pull towards agreeable mind-objects, and is not struck by disagreeable ones. For what reason? Because the faculties are restrained and guarded. By what are they restrained and guarded? By the protection of mindfulness. Thus spoke the Blessed One - "mindfulness is their restraint."

The underlying tendencies are abandoned through wisdom, and when the underlying tendencies are abandoned, the obsessions are abandoned. Due to the abandonment of what underlying tendency? Just as when a tree with branches has all its roots pulled out, the continuity of its flowers, fruits, leaves and shoots is cut off. Thus when the underlying tendencies are abandoned, the continuity of obsessions is cut off, blocked, covered. By what? By wisdom. Thus spoke the Blessed One: "by wisdom these are blocked."

This question asks about the sequence. When asking about the sequence, what does one ask about? The unconditioned element of Nibbāna without residue. Three truths are conditioned and subject to cessation - suffering, origin, path; cessation is unconditioned. Therein the origin is abandoned in two planes: the plane of vision and the plane of development. By vision three fetters are abandoned - identity view, doubt, grasping at rules and observances; by development seven fetters are abandoned - sensual desire, ill will, lust for form, lust for the formless, conceit, restlessness, and the remainder of ignorance. In the three realms these ten fetters are the five lower fetters and the five higher fetters.

12. Therein, the three fetters - identity view, doubt, grasping at rules and observances - cease based on the faculty of 'I shall know the unknown'. The seven fetters - sensual desire, ill will, lust for form, lust for the formless, conceit, restlessness, and the remainder of ignorance - cease based on the faculty of final knowledge. When one knows thus: "Birth is destroyed for me," this is knowledge of destruction. "There is no more coming to any state of being," he understands; this is knowledge of non-arising. These two kinds of knowledge are the faculty of one who has final knowledge. Therein, both the faculty of 'I shall know the unknown' and the faculty of final knowledge cease for one attaining the highest fruit of arahantship, and therein both the knowledge of destruction and the knowledge of non-arising, these two kinds of knowledge are one wisdom.

Moreover, by designation of objects, two names are obtained: for one who understands "Birth is destroyed for me," it obtains the name knowledge of destruction; for one who understands "There is no more coming to any state of being," it obtains the name knowledge of non-arising. That is wisdom in the sense of understanding, mindfulness in the sense of not losing what has been seen.

13. Therein, those five aggregates of clinging, this is name-and-form. Therein, those states with contact as the fifth, this is name. Those five material faculties, this is form. Both that name-and-form associated with consciousness, asking the Blessed One about its cessation, Venerable Ajita said this in the Pārāyana -

Therein, mindfulness and wisdom are four faculties, mindfulness is two faculties: the faculty of mindfulness and the faculty of concentration, wisdom is two faculties: the faculty of wisdom and the faculty of energy. That which is believing and trust in these four faculties, this is the faculty of faith. Therein, that one-pointedness of mind which has faith as its authority, this is concentration due to desire. When the mind is concentrated, through suppressing defilements by the power of reflection or by the power of development, this is abandoning. Therein, those in-breathing and out-breathing, thoughts and examinations, perceptions and feelings, tastes and intentions, these are formations. Thus the previous concentration due to desire, and abandoning through suppressing defilements, and these formations, both of these he develops as a basis for spiritual power possessed of concentration due to desire and formations of striving based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Therein, that one-pointedness of mind which has energy as its authority, this is concentration due to energy...etc... therein, that one-pointedness of mind which has mind as its authority, this is concentration due to mind...etc... therein, that one-pointedness of mind which has investigation as its authority, this is concentration due to investigation. When the mind is concentrated, through suppressing defilements by the power of reflection or by the power of development, this is abandoning. Therein, those in-breathing and out-breathing, thoughts and examinations, perceptions and feelings, tastes and intentions, these are formations. Thus the previous concentration due to investigation, and abandoning through suppressing defilements, and these formations, both of these he develops as a basis for spiritual power possessed of concentration due to investigation and formations of striving based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

14. All concentration has knowledge as root, knowledge as forerunner, knowledge as companion.

Thus with a mind that is open and uncovered, he develops a luminous mind. The five wholesome faculties that are conascent with mind arise when mind arises, cease when mind ceases. Name-and-form has consciousness as cause, is produced conditioned by consciousness; its cause is cut off by the path, that consciousness without nutriment, not delighted in, not linking to rebirth, ceases. Name-and-form too, without cause, without condition, does not produce renewed existence. Thus with the cessation of consciousness, wisdom and mindfulness and name-and-form cease. Thus spoke the Blessed One -

15. These three terms are asked, they are three questions. Of what? Of trainees and those beyond training with insight as a forerunner for abandoning through exertion, for thus he said. "Those who have fully understood the states" asks about Arahantship, "and the many trainees here" asks about the trainee, "being alert to their conduct, tell me when asked, friend" asks about abandoning with insight as a forerunner.

Therein is the answer -

All bodily action of the Blessed One is preceded by knowledge and accompanied by knowledge, all verbal action is preceded by knowledge and accompanied by knowledge, all mental action is preceded by knowledge and accompanied by knowledge. Unobstructed knowledge and vision regarding the past period, unobstructed knowledge and vision regarding the future period, unobstructed knowledge and vision regarding the present period.

And what is the obstruction of knowledge and vision? That which is not knowing and not seeing regarding what is impermanent, suffering and non-self, this is the impingement of knowledge and vision. Just as a person here might see the forms of stars, but would not know them by their numerical designation, this is the impingement of knowledge and vision.

But the Blessed One's knowledge and vision is unobstructed, for the Enlightened Ones, the Blessed Ones, have unobstructed knowledge and vision. Therein a trainee should protect the mind in two things: from greed regarding things that arouse lust, and from hatred regarding things that cause obsession. Therein, that which is wish, infatuation, longing, affection, delight, the Blessed One, preventing this, spoke thus: "One should not be greedy for sensual pleasures."

"One should be mentally undefiled" means the vexation of obsession. For when a trainee is greedy, he causes an unarisen defilement to arise and makes an arisen defilement increase. But one who has undefiled intention and is not greedy makes effort, he generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states. He generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states. He generates desire, makes effort, arouses energy, exerts his mind, and strives 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.

16. What are the unarisen evil unwholesome states? The thought of sensual pleasure, thought of ill will, thought of harmfulness - these are the unarisen evil unwholesome states. What are the arisen evil unwholesome states? The underlying tendencies which are unwholesome roots - these are the arisen evil unwholesome states. What are the unarisen wholesome states? The faculties of a stream-enterer - these are the unarisen wholesome states. What are the arisen wholesome states? The faculties of one on the eighth path - these are the arisen wholesome states.

That by which one restrains thought of sensual pleasure - this is the faculty of mindfulness. By which one restrains thoughts of ill will, this is the faculty of concentration. By which one restrains thoughts of harming, this is the faculty of energy.

By which one abandons, dispels, puts an end to, obliterates and does not tolerate evil unwholesome states whenever they arise, this is the faculty of wisdom. That which is believing and trust in these four faculties, this is the faculty of faith.

Where therein is the faculty of faith to be seen? In the four factors of stream-entry. Where is the faculty of energy to be seen? In the four right strivings. Where is the faculty of mindfulness to be seen? In the four foundations of mindfulness. Where is the faculty of concentration to be seen? In the four meditative absorptions. Where is the faculty of wisdom to be seen? In the four noble truths. Thus the trainee has been declared by the Blessed One to be diligent with all wholesome states with an untroubled mind. Thus spoke the Blessed One: "with an untroubled mind."

17. "Skilled in all things" means: the world is threefold: the world of defilements, the world of existence, and the world of faculties. Therein, through the world of defilements the world of existence arises, it produces the faculties, and when the faculties are being developed, there comes to be full understanding of what can be known. That should be examined in two ways: through full understanding by seeing and full understanding by development. For when a trainee fully understands what can be known, then what can be known becomes fully understood through perception and attention accompanied by revulsion. For that person two things become skilful - skill in seeing and skill in development.

That knowledge should be understood in five ways: direct knowledge, full understanding, abandoning, development, and realization. Therein, what is direct knowledge? The knowledge of the characteristics of things which is analytical knowledge of the Teaching and analytical knowledge of meaning, this is direct knowledge.

Therein, what is full understanding? Having thus directly known, that which fully understands "This is wholesome, this is unwholesome, this is blameworthy, this is blameless, this is dark, this is bright, this should be pursued, this should not be pursued, these things thus grasped produce this fruit, this is the meaning of those thus grasped," this is full understanding.

Having thus fully understood, three things remain to be abandoned, to be developed, and to be realized. Which are the things to be abandoned? Those that are unwholesome. Which are the things to be developed? Those that are wholesome. Which are the things to be realized? That which is unconditioned. One who knows thus is called skilled in the good, skilled in the Teaching, skilled in what is good, skilled in fruition, skilled in gain, skilled in loss, skilled in means, endowed with great skill; thus spoke the Blessed One "skilled in all things."

"A mindful monk should wander forth" means: for the sake of dwelling happily in this very life, one should dwell with mindfulness and clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching one's limbs, when wearing one's robes and carrying one's outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. These two ways of practice were approved by the Blessed One: one for the purified, one for those being purified. Who are the purified? The Arahants. Who are those being purified? Those in training. For the Arahant, the faculties have completed their task. What is to be known is fourfold: through the breakthrough of full understanding of suffering, through the breakthrough of abandoning of origin, through the breakthrough of development of the path, through the breakthrough of realization of cessation. One who knows this fourfold knowledge thus is called one who goes forward mindfully, returns mindfully through the destruction of lust, through the destruction of hatred, through the destruction of delusion. Therefore the Blessed One said "a mindful monk should wander forth," therefore -

Thus should one ask, thus should one answer. The recitation of the discourse should be connected both in meaning and in phrasing. For phrasing devoid of meaning becomes idle chatter. When term and phrasing are badly set down, the meaning too becomes hard to discern, therefore it should be rehearsed complete with meaning and phrasing. And the discourse should be investigated. Is this discourse a direct statement, a connecting statement, of explicit meaning, of implicit meaning, partaking of defilement, partaking of penetration, partaking of the adept? Where in this discourse should all the truths be seen, in the beginning, middle and final goal? Thus should the discourse be investigated. Thus spoke the Venerable Mahākaccāyana - "What was asked and answered, and what is the recitation of the discourse."

The mode of investigation is concluded.

3.

Analysis of the Mode of Investigation

18. Therein, what is the mode of investigation? "Of all the modes," this is the mode of investigation. What does it connect? Four great references: reference to the Enlightened One, reference to the Community, reference to many elders, reference to one elder. These four great references, those terms and phrases should be checked against the Suttas, compared with the Vinaya, and examined against the nature of things.

In which Sutta should they be checked? In the four noble truths. In which discipline should they be compared? In the removal of lust, removal of hatred, removal of delusion. In which principle should they be placed? In dependent origination. If it fits with the four noble truths, appears in the removal of defilements, and does not contradict the principle, then it does not generate taints. Whatever fits with the four great references, in whatever way it fits, however it fits, that should be accepted.

19. When a question is asked, how many terms of the question should be examined and investigated step by step? If all terms affirm one meaning, it is one question. If four terms affirm one meaning, it is one question. If three terms affirm one meaning, it is one question. If two terms affirm one meaning, it is one question. If one term affirms one meaning, it is one question. Examining this, it should be known whether these things are different in meaning and different in phrasing, or whether these things are one in meaning and different only in phrasing. As what might be? As when that deity asks the Blessed One a question.

These four terms were asked. How are these three questions known? The Blessed One answers to the deity.

20. Therein aging and death are these two characteristics of the conditioned. Aging is the alteration of that which persists, death is decay. Therein there is diversity in meaning between aging and death. For what reason? Because even those in the womb die, yet they are not aged. And there is death of deities, yet their bodies do not age. It is possible to make a remedy for aging, but it is not possible to make a remedy for death except in the domain of those with spiritual powers. But when it is said "pierced by the dart of craving" - those free from lust are seen aging and dying too. If craving were like aging-and-death. That being so, all those in youth would be free from craving. And if aging-and-death were the origin of suffering like craving is, then craving would not be the origin of suffering, but aging-and-death is not the origin of suffering, craving is the origin of suffering. And if aging-and-death were to be eliminated by the path like craving is, then aging-and-death would be eliminated by the path. By this reasoning it should be investigated through various reasons. And if it is seen to be established by reasoning and different in meaning, it should be investigated from the phrasing too.

"Dart" or "smoking" - these things have unity in meaning. There is no difference in meaning between wish and craving. When the purpose of craving is unfulfilled, anger and resentment arise in the nine grounds for resentment. By this reasoning there is difference in meaning between aging and death and craving.

But this which has been spoken of by the Blessed One by two names as both 'wish' and 'craving', this has been spoken of by the Blessed One by two names as both 'wish' and 'craving' with reference to external objects, for all craving is of one characteristic with the characteristic of clamping. Just as all fire is of one characteristic with the characteristic of heat, yet receives different names according to what it clings to, such as fire of sticks, fire of grass, fire of chips, fire of cowdung, fire of chaff, fire of rubbish, yet all fire has just the characteristic of heat. Thus all craving is of one characteristic with the characteristic of clamping, yet is spoken of by different names according to what objects it clings to, such as wish, craving, dart, smoking, flowing, clinging, affection, weariness, creeper, conceiving, bond, hope, thirst, delight, thus all craving is of one characteristic with the characteristic of clamping. And as stated in the synonyms.

This is a synonym for craving. As the Blessed One said - For one whose lust is not gone for form, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone. Similarly for feeling, perception, formations and consciousness, for one whose lust is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone, the whole discourse should be elaborated. This is a synonym for craving. Thus it fits together.

21. All the practice of suffering has its root in craving for sensual pleasure and formations, but not all the practice of revulsion has its root in craving for sensual pleasure and requisites. By this reasoning it should be investigated through various reasons.

For just as the Blessed One teaches foulness to a person of lustful temperament, the Blessed One teaches loving-kindness to a person of hateful temperament. To a person of deluded temperament the Blessed One teaches dependent origination. For if the Blessed One were to teach liberation of mind through loving-kindness to a person of lustful temperament. Or were to teach either the pleasant practice with slow direct knowledge or the pleasant practice with quick direct knowledge or abandoning preceded by insight, the teaching would not be fitting. Thus whatever is the abandoning in accordance with lust, the abandoning in accordance with hatred, the abandoning in accordance with delusion. All that should be investigated through the factor of discrimination and connected through the factor of reasoning. As far as extends the plane of knowledge.

The teaching that ill will could obsess the mind and persist in one dwelling in loving-kindness while mindful is not fitting; the teaching that ill will goes to abandonment and disappearance is fitting. The teaching that harming could obsess the mind and persist in one dwelling in compassion while mindful is not fitting; the teaching that harming goes to abandonment and disappearance is fitting. The teaching that discontent could obsess the mind and persist in one dwelling in altruistic joy while mindful is not fitting; the teaching that discontent goes to abandonment and disappearance is fitting. The teaching that lust could obsess the mind and persist in one dwelling in equanimity while mindful is not fitting; the teaching that lust goes to abandonment and disappearance is fitting. The teaching that consciousness proceeds in this way and that following signs in one dwelling in the signless while mindful is not fitting; the teaching that signs go to abandonment and disappearance is fitting. The conceit "I am" has vanished and I do not regard "This I am". The teaching that doubt and the arrow of uncertainty about "in what?" and "how?" could obsess my mind and persist is not fitting; the teaching that doubt and the arrow of uncertainty go to abandonment and disappearance is fitting.

Just as the teaching that sensual desire and ill will lead to distinction in one who has attained the first meditative absorption while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with applied thought lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that perceptions and attention associated with applied and sustained thought lead to distinction in one who has attained the second meditative absorption while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with equanimity and pleasure lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that perceptions and attention associated with rapture and pleasure lead to distinction in one who has attained the third meditative absorption while mindful is not fitting; the teaching that they lead to deterioration is fitting; the teaching that perceptions and attention associated with equanimity and purified mindfulness lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that perceptions and attention associated with equanimity lead to distinction in one who has attained the fourth meditative absorption while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with the base of the infinity of space lead to deterioration is not fitting; the teaching that they lead to distinction is fitting.

The teaching that perceptions and attention associated with form lead to distinction in one who has attained the base of the infinity of space while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with the base of the infinity of consciousness lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that perceptions and attention associated with the base of the infinity of space lead to distinction in one who has attained the base of the infinity of consciousness while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with the base of nothingness lead to deterioration is not fitting; the teaching that they lead to distinction is fitting.

The teaching that perceptions and attention associated with the base of the infinity of consciousness lead to distinction in one who has attained the base of nothingness while mindful is not fitting; the teaching that they lead to deterioration is fitting. The teaching that perceptions and attention associated with the base of neither-perception-nor-non-perception lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that the occurrence of perception leads to distinction in one who has attained the base of neither-perception-nor-non-perception while mindful is not fitting; the teaching that it leads to deterioration is fitting. The teaching that perceptions and attention associated with the cessation of perception and feeling lead to deterioration is not fitting; the teaching that they lead to distinction is fitting. The teaching that a mind accustomed to pliancy does not bear resolution is not fitting; the teaching that a mind accustomed to pliancy then bears resolution is fitting.

Thus all nine discourses should be investigated through the factor of discrimination according to the Teaching, according to the discipline, according to the Teacher's Dispensation, and connected through the factor of reasoning. Thus spoke the Venerable Mahākaccāyana: "Of all the methods, what is their plane and what is their range."

The method of application is explained.

4.

Analysis of the Method of Foundation

22. Therein, what is the method of foundation? "The Victor teaches the Teaching" - this is the method of foundation. What does he teach? Ignorance has the characteristic of not penetrating all states as they really are; its foundation is inversions. Craving has the characteristic of clinging; its foundation is what is pleasant and agreeable. Greed has the characteristic of longing; its foundation is taking what is not given. The perception of beauty has the characteristic of grasping colour, shape and phrasing; its foundation is restraint of the faculties. The perception of pleasure has the characteristic of approaching tainted contact; its foundation is gratification. The perception of permanence has the characteristic of not contemplating states with conditioned characteristics; its foundation is consciousness. The perception of self has the characteristic of not contemplating the perception of impermanence and suffering; its foundation is the mental body. True knowledge has the characteristic of penetrating all states; its foundation is all that can be known. Serenity has the characteristic of withdrawing from mental distraction; its foundation is the foul. Non-greed has the characteristic of withdrawing from the sphere of desire; its foundation is abstinence from taking what is not given. Non-hate has the characteristic of non-repulsion; its foundation is abstinence from the destruction of life. Non-delusion has the characteristic of non-wrongdoing regarding objects; its foundation is right practice. The perception of foulness has the characteristic of grasping the discoloured and festering; its foundation is revulsion. The perception of suffering has the characteristic of fully understanding tainted contact; its foundation is feeling. The perception of impermanence has the characteristic of contemplating states with conditioned characteristics; its foundation is arising and passing away. The perception of non-self has the characteristic of adherence to all states; its foundation is perception of states.

The five cords of sensual pleasure are the foundation of sensual lust, the five material faculties are the foundation of lust for form, the sixth base is the foundation of lust for existence, contemplation of existence that has come to be is the foundation of the five aggregates of clinging, the foundation of knowledge and vision of recollection of past abodes. Faith has the characteristic of conviction and the manifestation of disposition, and confidence has the characteristic of being undefiled and the manifestation of tranquillity. Faith has the characteristic of aspiring, and its proximate cause is verified confidence. Confidence has the characteristic of being undefiled, and its proximate cause is faith. Energy has the characteristic of arousal, and its proximate cause is right striving. Mindfulness has the characteristic of non-floating away, and its proximate cause is the establishment of mindfulness. Concentration has the characteristic of one-pointedness, and its proximate cause is the meditative absorptions. Wisdom has the characteristic of understanding, and its proximate cause is the truths.

Another method: unwise attention has the characteristic of attending to gratification, and its proximate cause is ignorance. Ignorance has the characteristic of confusion about truth, it is the proximate cause of formations. Formations have the characteristic of sprouting renewed existence, they are the proximate cause of consciousness. Consciousness has the characteristic of being reborn due to conditions, it is the proximate cause of name-and-form. Name-and-form has the characteristic of being a combination of the mental body and physical body, it is the proximate cause of the six sense bases. The six sense bases have the characteristic of establishing the faculties, they are the proximate cause of contact. Contact has the characteristic of the meeting of eye, form and consciousness, it is the proximate cause of feeling. Feeling has the characteristic of experiencing what is pleasant and unpleasant, it is the proximate cause of craving. Craving has the characteristic of clamp, it is the proximate cause of clinging. Clinging is conditioned, it is the proximate cause of existence. Existence has the characteristic of originating the mental body and physical body, it is the proximate cause of birth. Birth has the characteristic of manifestation of aggregates, it is the proximate cause of aging. Aging has the characteristic of maturing of acquisitions, it is the proximate cause of death. Death has the characteristic of cutting off the life faculty, it is the proximate cause of sorrow. Sorrow is what makes one anxious, it is the proximate cause of lamentation. Lamentation is what makes one wail, it is the proximate cause of suffering. Suffering is bodily affliction, it is the proximate cause of displeasure. Displeasure is mental affliction, it is the proximate cause of despair. Despair is what makes one sink, it is the proximate cause of existence. When these factors of existence arise in concord that is existence, it is the proximate cause of the round of rebirths. The path has the characteristic of leading out, it is the proximate cause of cessation.

Knowledge of fords is the proximate cause of knowledge of what has been drunk, knowledge of what has been drunk is the proximate cause of knowledge of the bowl, knowledge of the bowl is the proximate cause of self-knowledge, self-knowledge is the proximate cause of having done meritorious deeds in the past, having done meritorious deeds in the past is the proximate cause of dwelling in a suitable region, dwelling in a suitable region is the proximate cause of association with superior persons, association with superior persons is the proximate cause of proper resolution of self, proper resolution of self is the proximate cause of virtuous behavior, virtuous behavior is the proximate cause of non-regret, non-regret is the proximate cause of gladness, gladness is the proximate cause of rapture, rapture is the proximate cause of tranquillity, tranquillity is the proximate cause of happiness, happiness is the proximate cause of concentration, concentration is the proximate cause of knowledge and vision of things as they really are, knowledge and vision of things as they really are is the proximate cause of revulsion, revulsion is the proximate cause of dispassion, dispassion is the proximate cause of liberation. Liberation is the foundation of knowledge and vision of liberation. Thus whatever is a proximate cause, whatever is a condition, all that is a foundation. Thus spoke the Venerable Mahākaccāyana: "The Victor teaches the Teaching."

The method of foundation is completed.

5.

Analysis of the Mode of Characteristics

23. Therein, what is the mode of characteristics? "When one teaching is stated", this is the mode of characteristics. What does it characterize? When one teaching is stated among teachings that have the same characteristic, the remaining teachings are stated. As what might be? As the Blessed One said -

"Monks, the eye is unstable, temporary, limited, fragile, beyond control, suffering, disaster, shaking, burning, formation, murderous, amidst enemies. When this eye is spoken of, the remaining internal sense bases are spoken of. For what reason? For all six internal sense bases have a single characteristic in the sense of being murderous. As the Blessed One said -

"Rādha, be indifferent to past form, do not seek delight in future form, practise for revulsion, dispassion, cessation, giving up and relinquishment regarding present form. When this aggregate of form is spoken of, the remaining aggregates are spoken of. For what reason? For all five aggregates are said in the Discourse on Yama's Exhortation to have a single characteristic in the sense of being murderous. As the Blessed One said -

Thus when mindfulness directed to the body is spoken of, mindfulness directed to feeling, mind, and Teaching is also spoken of. Similarly, when whatever is seen, heard, or sensed is spoken of, what is cognized is also spoken of. As the Blessed One said -

Therefore, monk, you should dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. "Ardent" is the faculty of energy, "clearly comprehending" is the faculty of wisdom, "mindful" is the faculty of mindfulness, "having removed covetousness and displeasure regarding the world" is the faculty of concentration; thus for one dwelling contemplating the body in the body, the four foundations of mindfulness go to fulfilment of development. For what reason? Because of the single characteristic of the four faculties.

24. When the four foundations of mindfulness are being developed, the four right strivings go to fulfilment of development; when the four right strivings are being developed, the four bases for spiritual power go to fulfilment of development; when the four bases for spiritual power are being developed, the five faculties go to fulfilment of development; when the five faculties are being developed, the five powers go to fulfilment of development; when the five powers are being developed, the seven enlightenment factors go to fulfilment of development; when the seven enlightenment factors are being developed, the Noble Eightfold Path goes to fulfilment of development; all states that lead to enlightenment, the aids to enlightenment, go to fulfilment of development. For what reason? Because all states that lead to enlightenment, the aids to enlightenment, have a single characteristic in the characteristic of leading out; because of their single characteristic, they go to fulfilment of development.

Thus unwholesome states too, because of their single characteristic, go to abandonment and disappearance. When the four foundations of mindfulness are being developed, inversions are abandoned, his nutriments go to full understanding, he becomes free from clinging through the clingings, he becomes detached from the bonds, he becomes disconnected from the knots, he becomes taintless through the taints, he becomes crossed over from the floods, he becomes free from the darts, his stations for consciousness go to full understanding, he does not go to wrong courses through wrong courses, thus unwholesome states too, because of their single characteristic, go to abandonment and disappearance.

And wherever the faculty of form is taught, there too are taught the element of form, the aggregate of form, and the base of form. And wherever pleasant feeling is taught, there too are taught the faculty of pleasure, the faculty of joy, and the noble truth of the origin of suffering. And wherever painful feeling is taught, there too are taught the faculty of pain, the faculty of displeasure, and the noble truth of suffering. And wherever neither-painful-nor-pleasant feeling is taught, there too are taught the faculty of equanimity and the entire dependent origination. For what reason? Because ignorance tends towards neither-painful-nor-pleasant feeling. 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. And that should be deteriorated through the side of lust, hatred, delusion and defilement, should be deteriorated through the noble teachings free from lust, free from hatred, and free from delusion.

Thus, when one teaching is stated among teachings that have the same characteristic in function, characteristic, commonality, and passing away and rebirth, the remaining teachings are stated. Thus spoke the Venerable Mahākaccāyana: "When one teaching is stated."

The mode of characteristics is applied.

6.

Analysis of the Mode of the Four Arrays

25. Therein, what is the mode of the four arrays? This is "language and intention." Through phrasing one should investigate the language and intention of the discourse, its source, and its internal coherence. Therein, what is language? It is the composition of terms in language, the knowledge of things by name. For when a monk knows the name of the good and knows the name of the Teaching, he applies it accordingly. And this is called one skilled in the good, skilled in the Teaching, skilled in phrasing, skilled in language, skilled in sequence, skilled in teaching, skilled in designation of the past, skilled in designation of the future, skilled in designation of the present, skilled in designation of feminine, skilled in designation of masculine, skilled in designation of neuter, skilled in designation of singular, skilled in designation of plural, thus all dialects should be known and all dialects. This is the composition of terms in language.

26. Therein, what is the intention?

What is the Blessed One's intention here? Those who will wish to be freed from the planes of misery, they will become those who live by the Teaching - this is the Blessed One's intention here.

What is the Blessed One's intention here? One will experience an undesirable, unpleasant result of intentionally done and accumulated actions that are to be felt as suffering - this is the Blessed One's intention here.

What is the Blessed One's intention here? Those who will wish for happiness, they will not do evil actions - this is the Blessed One's intention here.

What is the Blessed One's intention here? Those who will wish to be troubled by aging and death, they will become those who know moderation in eating, who guard the doors of their faculties, who are devoted to the pursuit of wakefulness in the first and last watch of the night, who practice insight, who are reverential towards wholesome states and towards their fellow spiritual practitioners whether they are elders, new or middling - this is the Blessed One's intention here.

What is the Blessed One's intention here? Those who will wish to search for the Deathless, they will dwell diligently - this is the Blessed One's intention here. This is the intention.

27. Therein what is the source? As that Dhaniya the cowherd said to the Blessed One -

The Blessed One said:

By this matter, by this source, it is thus known "here the Blessed One speaks of external possession as acquisition." And when Māra the Evil One hurled a large rock from Vulture Peak Mountain, the Blessed One said:

By this matter, by this source, it is thus known "here the Blessed One speaks of the body as acquisition." As it is said -

By this matter, by this source, it is thus known "here the Blessed One speaks of craving for external objects." As it is said -

By this matter, by this source, it is thus known "here the Blessed One speaks of the abandonment of craving based upon external objects." As it is said -

By this matter, by this source, it is thus known "here the Blessed One speaks of the abandonment of craving based upon internal objects." As it is said -

By this matter, by this source, it is thus known "here the Blessed One speaks of the abandonment of craving based upon internal objects." This is the source.

Therein, what is the connection between before and after? As it is said:

This is called craving for sensual pleasure. With which before and after is it connected? As it is said:

Thus that same craving is described in terms of blindness and being covered over. As it is said: "Blind with sensual pleasure, covered by a net, covered by the covering of craving." And as it is said: "When lustful one knows not the good, when lustful one sees not the Teaching," by these terms that same craving is described through obsessions. What is darkness, this is the origin of suffering, and what is craving conducive to renewed existence, and what are called sensual pleasures - these are defiling sensual pleasures. And as it is said "covered by a net" shows obsession through the application of those same sensual pleasures, therefore bondage of craving is spoken of both through the power of defilements and through the power of obsession. Those who are like this, they follow after aging and death, this is shown by the Blessed One through the power of the verse as laid down "they follow after aging and death."

Proliferations are craving, views, and conceit, and the formations conditioned by them. Maintenance means the underlying tendencies. Bondage means the obsession with craving, which are the thirty-six movements of the net of craving. The barrier means delusion. Whoever has completely transcended all this - the proliferations, formations, maintenance, bondage, and barrier - this one is called craving-free.

28. Therein the formations of obsession are either to be felt in this very life, or in the next rebirth, or in some subsequent period; thus craving gives three kinds of fruits either in this very life, or in the next rebirth, or in some subsequent period. Thus the Blessed One said: "Whatever action one does through greed by body, speech, or mind, one experiences its result either in this very life, or in the next rebirth, or in some subsequent period." This agrees with what the Blessed One said before and after. Therein obsession is either action to be felt in this very life, or action to be felt in the next rebirth, or action to be felt in some subsequent period; thus action ripens in three ways either in this very life, or in the next rebirth, or in some subsequent period. As it is said:

"And because he here, being a fool, destroys life...etc... is of wrong view, he experiences the result either in this very life, or in the next rebirth, or in some subsequent period." This agrees with what the Blessed One said before and after. Therein obsession is to be abandoned by the power of reflection, formations by the power of vision, the thirty-six courses of craving by the power of development; thus craving too is abandoned in three ways. That which is the state of being without craving is this element of Nibbāna with residue remaining. With the breaking up of the body, this is the element of Nibbāna without residue remaining.

Proliferation is called continuation. And what the Blessed One said: "One proliferates regarding past, future, and present form cognizable by eye consciousness." And what the Blessed One said - "Rādha, be indifferent to past form, do not seek delight in future form, practise for revulsion, dispassion, cessation and relinquishment regarding present form." This agrees with what the Blessed One said before and after. The proliferation, the formations, and the delighting in past, future and present - these are one in meaning. Moreover, the teaching of the Teaching has been declared by the Blessed One in countless terms, countless letters, and countless phrases. Thus having compared sutta with sutta and connected what comes before with what comes after, the sutta becomes explained.

And this connection of what comes before with what comes after is fourfold: connection of meaning, connection of phrasing, connection of teaching, and connection of exposition.

Therein the meaning-sequence has six terms: indication, illumination, disclosure, analysis, making plain and description.

The phrasing-sequence has six terms: letter, term, phrase, aspect, language and explanation.

The teaching-sequence is: a meditator meditates but does not meditate depending upon earth. A meditator meditates but does not meditate depending upon water, a meditator meditates but does not meditate depending upon heat, a meditator meditates but does not meditate depending upon air. Not depending upon the base of the infinity of space...etc... not depending upon the base of the infinity of consciousness...etc... not depending upon the base of nothingness...etc... not depending upon the base of neither-perception-nor-non-perception...etc... not depending upon this world...etc... a meditator meditates but does not meditate depending upon the other world. A meditator meditates but does not meditate depending upon what is between these two that is seen, heard, sensed, cognized, attained, sought after, thought about, examined and pondered over by the mind. In this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings, meditating with an independent mind, he does not meditate.

Just as Māra the Evil One, searching for the consciousness of the clansman Godhika, does not know or see it. For he has gone beyond proliferation through abandoning craving, and his dependence on views does not exist. And just like Godhika, so too Vakkali, meditating with independent minds, they are not known by the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. This is the connection of the teaching.

Therein, what is the connection of the exposition? Dependent minds are to be indicated by the unwholesome side, independent minds are to be indicated by the wholesome side. Dependent minds are to be indicated by defilement, independent minds are to be indicated by cleansing. Dependent minds are to be indicated by continuation in the round of rebirths, independent minds are to be indicated by cessation of the round of rebirths. Dependent minds are to be indicated by craving and ignorance, independent minds are to be indicated by serenity and insight. Dependent minds are to be indicated by shamelessness and fearlessness of wrongdoing, independent minds are to be indicated by sense of shame and fear of wrongdoing. Dependent minds are to be indicated by unmindfulness and lack of clear comprehension, independent minds are to be indicated by mindfulness and clear comprehension. Dependent minds are to be indicated by unwise mode and unwise attention, independent minds are to be indicated by wise mode and wise attention. Dependent minds are to be indicated by laziness and being difficult to admonish, independent minds are to be indicated by arousal of energy and being easy to admonish. Dependent minds are to be indicated by lack of faith and negligence, independent minds are to be indicated by faith and diligence. Dependent minds are to be indicated by not hearing the true Teaching and lack of restraint, independent minds are to be indicated by hearing the true Teaching and restraint. Dependent minds are to be indicated by covetousness and ill will, independent minds are to be indicated by non-covetousness and non-ill will. Dependent minds are to be indicated by hindrances and fetters, independent minds are to be indicated by dispassion from lust and liberation of mind, and by dispassion from ignorance and liberation by wisdom. Dependent minds are to be indicated by the view of annihilation and the view of eternalism, independent minds are to be indicated by the element of Nibbāna with residue remaining and without residue remaining. This is the connection of explanation. Thus spoke the Venerable Mahākaccāyana: "The meaning is to be understood."

The method of four arrays is completed.

7.

Analysis of the Mode of Conveying Terms

29. Therein what is the mode of conveying terms? This is "in one term."

"Arouse your energy, strive forth" is the term for energy. "Engage in the Buddha's Dispensation" is the term for concentration. "Shake off Death's army, as an elephant a hut of reeds" is the term for wisdom. "Arouse your energy, strive forth" is the term for the faculty of energy. "Engage in the Buddha's Dispensation" is the term for the faculty of concentration. "Shake off Death's army, as an elephant a hut of reeds" is the term for the faculty of wisdom. These terms are the teaching.

For beings who do not engage in exertion, or the arousal of those who engage.

Therein those who do not engage, they do not engage due to the root of heedlessness. Thus negligence is twofold: rooted in craving and rooted in ignorance. Therein what is rooted in ignorance is when enveloped by not knowing one does not understand the states to be known as "the five aggregates are subject to arising and passing away," this is rooted in ignorance. That which is rooted in craving is threefold: one falls into negligence searching for unarisen wealth to arise, one falls into negligence for the sake of protecting and consuming arisen wealth; this is the fourfold negligence in the world - one kind through ignorance, three kinds through craving. Therein for ignorance the mental body is the proximate cause. For craving the material body is the proximate cause. What is the reason for this? Clinging to material existences, confusion about formless ones. Therein the material body is the form aggregate, the mental body is the four formless aggregates. These five aggregates, by which clinging are they with clinging, by craving and by ignorance? Therein craving has two kinds of clinging: clinging to sensual pleasure and clinging to rules and observances. Ignorance has two kinds of clinging: clinging to views and clinging to the doctrine of self. Whatever aggregates there are with clinging through these four kinds of clinging, this is suffering. Four kinds of clinging, this is the origin. The five aggregates are suffering. The Blessed One teaches the Teaching for their full understanding and abandoning, for the full understanding of suffering and abandoning of its origin.

30. Therein, that threefold negligence which is rooted in craving searches for unarisen wealth to arise, protects arisen wealth and consumes it; with its penetration comes protection and withdrawal, this is serenity.

How does that come to be? When one knows the gratification of sensual pleasures as gratification, the danger as danger, the escape as escape, the degradation and defilement and cleansing, and the benefit in renunciation. Therein, that which is investigation and examination, this is insight. These two things go to fulfilment of development: serenity and insight. When these two things are being developed, two things are abandoned: craving and ignorance, when these two things are abandoned, the four kinds of clinging cease. With the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. Thus the first two truths are suffering and origin, and serenity and insight are the path. The cessation of existence is Nibbāna - these are the four truths. Thus spoke the Blessed One: "Arouse your energy, strive forth."

This is the underlying tendency to craving. Of which craving? Of craving for existence. The condition for this thing is ignorance. For due to ignorance as condition, there is craving for existence. These are two defilements: craving and ignorance. Whatever aggregates there are with clinging through these four kinds of clinging, this is suffering. Four kinds of clinging, this is the origin. The five aggregates are suffering. The Blessed One teaches the Teaching for their full understanding and abandoning, for the full understanding of suffering and abandoning of its origin.

That by which one removes the underlying tendency to craving, this is serenity. Insight is that by which one wards off ignorance, the condition for the underlying tendency to craving. These two things go to fulfilment of development: serenity and insight. Therein, the fruit of serenity is liberation of mind through fading away of lust, the fruit of insight is liberation by wisdom through fading away of ignorance. Thus the first two truths are suffering and origin, serenity and insight are the path, and the two liberations are cessation. These are the four truths. Thus spoke the Blessed One "just as in the root."

All evil means the three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct, those ten unwholesome courses of action - the destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view, those two actions - volition and mental. Therein, the destruction of life, divisive speech, and harsh speech, this originates from hatred. Taking what is not given, sexual misconduct, and false speech, this originates from greed, idle chatter, this originates from delusion. These seven factors are action by volition. That which is covetousness, this is greed, an unwholesome root. That which is ill will, this is hatred, an unwholesome root. That which is wrong view, this is the wrong path. These three factors are mental action. Thus it is said "action by volition and mental action."

The unwholesome root when going into application goes into four kinds of wrong courses: by desire, by hatred, by fear, by delusion. Here, when one goes the wrong course by desire, this originates from greed. When one goes the wrong course by hatred, this originates from hatred. When one goes the wrong course by fear and delusion, this originates from delusion. Here, greed is abandoned by the foul. Hatred by loving-kindness. Delusion by wisdom. So greed is abandoned by equanimity. Hatred by loving-kindness and compassion. Delusion goes to abandonment and disappearance by altruistic joy. Thus spoke the Blessed One "not doing any evil."

31. All evil means the eight wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, this is called all evil. The non-doing, not performing, non-transgressing of these eight wrongnesses, this is called non-doing of all evil.

When the eight wrongnesses are abandoned, the eight rightnesses are accomplished. The doing, making and accomplishing of the eight rightnesses, this is called the acquisition of the wholesome. 'Purifying one's own mind' shows the development activity of the past path; when the mind is purified the five aggregates are purified, for thus spoke the Blessed One: "Monks, the holy life is lived under the Truth Finder for the purpose of purification of mind." For purification is twofold: abandoning of hindrances and uprooting of underlying tendencies. There are two planes of purification: the plane of vision and the plane of development. Therein, what one purifies through penetration is suffering. From where one purifies, this is the origin. By which one purifies, this is the path. What is purified, this is cessation. These are the four truths. Thus spoke the Blessed One "not doing any evil."

The Teaching is twofold: restraint of faculties and the path. Bad destination is twofold: in comparison to deities and human beings, the planes of misery are a bad destination; in comparison to Nibbāna, all rebirths are a bad destination. Therein, that which is the unbroken practice in virtuous restraint, this Teaching well-practised protects from the planes of misery. Thus the Blessed One said - "Monks, there are these two destinations for one who is virtuous: deities and human beings. And thus in the town of Nāḷanda the headman Asibandhakaputta said this to the Blessed One -

"Venerable Sir, the brahmins of the western region, carrying water pots, wearing wreaths of water plants, immersing themselves in water, tending the sacred fire, they claim to guide, direct, and lead the dead and departed to heaven. "But the Blessed One, Venerable Sir, being an arahant, perfectly enlightened, is able to act so that the whole world with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world?"

"Then, headman, I shall question you about this very matter. Answer as you think fit.

"What do you think, headman? If there were a person who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, and a great mass of people were to gather and meet, beseech and praise him, and circumambulate him with reverential salutation, saying: 'May this person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world.' "What do you think, headman? Would that person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir."

"Just as, headman, if a person were to throw a large stone mass into a deep pool of water, and a great mass of people were to gather and meet, beseech and praise it, and circumambulate it with reverential salutation, saying: 'Rise up, dear stone mass! Float up, dear stone mass! Float up onto dry land, dear stone mass!' "What do you think, headman? Would that large stone mass rise up, or float up, or float up onto dry land because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir." "In the same way, headman, when a person destroys life...etc... of wrong view, even though a great mass of people were to gather and meet, beseech and praise him, and circumambulate him with reverential salutation, saying: 'May this person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world.' Still that person, with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell.

"What do you think, headman? Here there might be a person who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, and a great mass of people were to gather and meet, beseech and praise him, and circumambulate him with reverential salutation, saying: 'May this person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.' "What do you think, headman? Would that person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir."

"Just as, headman, a person might submerge and break a pot of ghee or a pot of oil in a deep pool of water. In that case, any stones or pebbles there would sink down. but any ghee or oil there would rise up. A great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation, saying: 'Sink down, good ghee and oil, submerge, good ghee and oil, go down, good ghee and oil.' "What do you think, headman? Would that ghee and oil sink down, or submerge, or go down because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir."

"In the same way, headman, when a person abstains from the destruction of life...etc... of right view, even though a great mass of people were to gather and meet, beseech and praise him, and circumambulate him with reverential salutation, saying: 'May this person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.' Still that person, with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world. Thus the Teaching well-practised protects from the planes of misery. Therein, that which is the intensity and abundance of the path, this Teaching well-practised protects from all rebirths. Thus the Blessed One said -

32. Therein, craving and ignorance are the cause of bad destinations, these are the four kinds of clinging, whatever aggregates there are with clinging through these four kinds of clinging, this is suffering. Four kinds of clinging, this is the origin. The five aggregates are suffering, the Blessed One teaches the Teaching for their full understanding and abandoning, for the full understanding of suffering and abandoning of its origin. Therein, the five material faculties are the foundation of craving. The mind faculty is the foundation of ignorance. Guarding the five material faculties, one develops concentration and restrains craving. Guarding the mind faculty, one develops insight and restrains ignorance. Through restraining craving, two kinds of clinging are abandoned: clinging to sensual pleasures and clinging to rules and observances. Through restraining ignorance, two kinds of clinging are abandoned: clinging to views and clinging to a doctrine of self. When the four kinds of clinging are abandoned, two things go to fulfilment of development: serenity and insight. This is called the holy life.

Therein, the fruits of the holy life are the four fruits of the ascetic life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and arahantship, the highest fruit. These are the four fruits of the spiritual life. Thus the first two truths are suffering and origin. Serenity and insight and the spiritual life are the path, and the fruits of the spiritual life and their objects and the unconditioned element are cessation. These are the four truths. Thus spoke the Blessed One "the Teaching truly protects."

Therein, what one protects through penetration is suffering. When one protects, this is the origin. By what one protects, this is the path. What one protects, this is cessation. These are the four truths. Thus spoke the Venerable Mahākaccāyana: "in one term."

The mode of application is concluded.

8.

Analysis of the Mode of Classification

33. Therein what is the mode of classification? "The Teaching and terms, and the plane."

Two discourses: that pertaining to development and that pertaining to penetration. Two ways: partaking of merit and partaking of fruition. Two kinds of virtue: virtue of restraint and virtue of abandoning. Therein the Blessed One teaches a discourse on the portion of mental dispositions for the way partaking of merit. One established in the virtue of restraint becomes one who leads the holy life by that holy life. Therein the Blessed One teaches a discourse on the portion of penetration for the way partaking of fruition. One established in the virtue of abandoning becomes one who leads the holy life by that holy life.

Therein what is a discourse on the portion of mental dispositions? A discourse named on the portion of mental dispositions is talk on giving, talk on virtue, talk on heaven, the danger in sensual pleasures, and the benefit in renunciation.

Therein what is a discourse on the portion of penetration? A discourse named on the portion of penetration is that which explains the four truths. In a discourse on the portion of mental dispositions there is no understanding, no path, no fruition. In a discourse on the portion of penetration there is understanding, there is the path, there is fruition. These are the four discourses. These four discourses should be investigated through the factor of discrimination according to teaching, fruition, virtue, holy life, and connected through the factor of reasoning as far as extends the plane of knowledge.

34. Therein, what are the shared things? Two things are shared: shared by name and shared by basis. And whatever else is of such a nature, the defilements to be abandoned by vision are shared by beings fixed in wrongness and beings not fixed in destiny, sensual desire and ill will are shared by the worldling and the stream-enterer, the higher fetters are shared by the worldling and the non-returner, whatever worldly attainment a noble disciple enters, all that is shared with those not free from lust, for shared things thus do not transgress each other's respective domains. One who is endowed with these things does not transgress that thing. These are the shared things.

Therein, what are the unshared things? As far as the teaching is concerned, trainees and non-trainees, those capable and incapable should be investigated; sensual desire and ill will are shared between the eighth person and the stream-enterer, their natures are unshared; the higher fetters are shared between the eighth person and the non-returner, their natures are unshared. For all trainees the name is shared, their natures are unshared. For all those practising the name is shared, their natures are unshared. For all trainees the training virtue is shared, their natures are unshared. Thus for one contemplating distinction, investigation should be done in terms of inferior, superior and middling.

The plane of vision is the proximate cause for entering the fixed course, the plane of development is the proximate cause for attaining higher fruits, painful practice with sluggish direct knowledge is the proximate cause for serenity, pleasant practice with swift direct knowledge is the proximate cause for insight, the meritorious deed base consisting in giving is the shared proximate cause for the voice of another, the meritorious deed base consisting in virtue is the shared proximate cause for wisdom born of reflection, the meritorious deed base consisting in development is the shared proximate cause for wisdom born of development. The meritorious deed base consisting in giving is the shared proximate cause for the voice of another and wisdom born of learning, the meritorious deed base consisting in virtue is the shared proximate cause for wisdom born of reflection and careful attention, the meritorious deed base consisting in development is the shared proximate cause for wisdom born of development and right view. Living in a suitable place is the shared proximate cause for seclusion and concentration, association with superior persons is the shared proximate cause for the three kinds of confirmed confidence and serenity, proper self-direction is the shared proximate cause for sense of shame and insight, giving up the unwholesome is the shared proximate cause for investigation of the wholesome and the faculty of concentration, the well-expounded nature of the Teaching is the shared proximate cause for planting wholesome roots and attainment of fruition, the good practice of the Community is the shared proximate cause for excellence of the Community, the accomplishment of the Teacher is the shared proximate cause for inspiring confidence in those without confidence and for increase in those with confidence, the unobstructed code of monastic rules is the shared proximate cause for restraining difficult individuals and for comfortable dwelling of good individuals. Thus spoke the Venerable Mahākaccāyana: "and the Teaching as proximate cause."

The method of analysis is finished.

9.

Analysis of the Mode of Conversion

35. Therein, what is the conversion guide? "Wholesome and unwholesome states." For an individual person of right view, wrong view is worn away. And the many evil unwholesome states that would arise for them with wrong view as condition are worn away for them. And many wholesome states arise for them with right view as condition, and these reach fulfilment through development for them. For an individual person of right intention, wrong intention is worn away. And the many evil unwholesome states that would arise for them with wrong intention as condition are worn away for them. And many wholesome states arise for them with right intention as condition. And these reach fulfilment through development for them. Similarly for an individual person of right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, right knowledge and vision of liberation, wrong knowledge and vision of liberation is worn away. And the many evil unwholesome states that would arise for them with wrong knowledge and vision of liberation as condition are worn away for them. And many wholesome states arise for them with right knowledge and vision of liberation as condition, and these reach fulfilment through development for them.

36. For one abstaining from the destruction of life, the destruction of life is abandoned. For one abstaining from taking what is not given, taking what is not given is abandoned. For one living the holy life, unchaste conduct is abandoned. For one speaking truth, false speech is abandoned. For one not speaking divisively, divisive speech is abandoned. For one speaking gently, harsh speech is abandoned. For one speaking timely, idle chatter is abandoned. For one not covetous, covetousness is abandoned. For one of non-malevolent mind, ill will is abandoned. For one of right view, wrong view is abandoned.

And whoever criticises the noble eightfold path, criticisms and counter-criticisms that are directly visible and in line with the Teaching come to them. Those venerable ones criticise right view as the Teaching. Then those who have wrong view are to be venerated and praised by those venerable ones. Thus those venerable ones criticise right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation and right knowledge and vision of liberation as the Teaching. Then those who have wrong knowledge and vision of liberation are to be venerated and praised by those venerable ones.

And whoever said thus: "Sensual pleasures should be enjoyed, sensual pleasures should be indulged in, sensual pleasures should be pursued, sensual pleasures should be scraped together, sensual pleasures should be developed, sensual pleasures should be cultivated." Abstinence from sensual pleasures is for them not the Teaching.

Or whatever ones who said thus "Self-mortification is the Teaching." For them, the Teaching is leading out, not the non-teaching. And whoever said thus: "The Teaching is suffering." For them, happiness is the Teaching, not the non-teaching. Just as when a monk dwells contemplating foulness in all formations, perceptions of beauty are abandoned. When dwelling contemplating suffering, perceptions of happiness are abandoned. When dwelling contemplating impermanence, perceptions of permanence are abandoned. When dwelling contemplating non-self, perceptions of self are abandoned. And whatever Teaching one delights in or approaches, whatever is opposed to that Teaching, that becomes undesirable for him. Thus spoke the Venerable Mahākaccāyana: "wholesome and unwholesome teachings."

The method of application and revolving.

10.

Analysis of the Mode of Synonyms

37. Therein, what is the mode of synonyms? "There are many synonyms." As the Blessed One explains one Teaching through mutually related synonyms. As the Blessed One said -

Hope means what is called yearning for a future benefit, thinking "it will certainly come," thus hope arises for him. Longing is the desire for a present good, or seeing someone better and longing arises thinking "may I be like that." Seeking delight is anticipating the accomplishment of a goal, or one delights in a dear relative, or one delights in a dear teaching, or one delights in what is not disagreeable.

The various elements are: the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odour element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tactile object element, the body-consciousness element; the mind element, the mind-objects element, the mind-consciousness element.

Some have a disposition towards forms, some have a disposition towards sounds, some have a disposition towards odours, some have a disposition towards tastes, some have a disposition towards tactile objects, some have a disposition towards mind-objects. Therein, the six kinds of displeasure based on the household life, the six kinds of joy based on the household life, the six kinds of displeasure based on renunciation, and the six kinds of joy based on renunciation - these twenty-four terms belong to the side of craving; this is a synonym for craving. The six kinds of equanimity based on the household life - this belongs to the side of views.

38. That same delight in the Teaching in the aspect of longing, affection for the Teaching, clamp on the Teaching - this is a synonym for craving. Mind, mentality, consciousness - this is a synonym for mind. Mind faculty, mind element, mind base, cognizing - this is a synonym for mind. The faculty of wisdom, the power of wisdom, higher wisdom, training in wisdom, wisdom, wisdom aggregate, investigation-of-states enlightenment factor, knowledge, right view, discrimination, insight, knowledge of the Teaching, knowledge of the meaning, knowledge by inference, knowledge of destruction, knowledge of non-arising, the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge, vision, true knowledge, enlightenment, understanding, intelligence, light, and whatever else is of such a nature - this is a synonym for wisdom. The five supramundane faculties, all wisdom. Moreover, faith in the sense of authority, energy in the sense of arousal, mindfulness in the sense of establishment, concentration in the sense of non-distraction, wisdom in the sense of understanding.

And as stated in the recollection of the Buddha: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' One who has reached the maturity of a wise person, attained self-confidence, gained analytical knowledge, abandoned the four bonds, gone beyond wrong courses, pulled out the dart, healed the wound, crushed the thorns, extinguished obsessions, gone beyond bondage, unravelled the knots, transcended inclinations, dispelled darkness, gained vision, gone beyond worldly conditions, freed from attraction and aversion, unaffected in pleasant and unpleasant states, gone beyond contraction, gone beyond bondage, established in peace, most excellent, torch-bearer, light-maker, illuminator, darkness-dispeller, conflict-abandoner, of immeasurable beauty, of immeasurable praise, of incalculable praise, radiance-maker, brilliance-maker, maker of the light and illumination of the Teaching - these are synonyms of the recollection of the Enlightened One, the Blessed One.

And as stated in the recollection of the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' That is: the subduing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round, voidness that is very rare, the destruction of craving, dispassion, cessation, Nibbāna.

This is a synonym for recollection of the Teaching.

As stated in the recollection of the Community: 'practising well, practising directly, practising methodically, practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world,' accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, the core of beings, the cream of beings, the uplift of beings, the pillar of beings, the fragrant flower of beings, worthy of veneration by deities and human beings - this is a synonym for the recollection of the Community.

As stated in the recollection of virtue: 'those virtues that are unbroken, untorn, unspotted, unblemished, noble, praised by the noble ones, liberating, praised by the wise, untarnished, conducive to concentration,' and virtue is an ornament because it adorns the highest part, and virtue is a treasure because it transcends all misfortune, and virtue is a skill because it hits the mark, and virtue is a boundary because it is not transgressed, and virtue is wealth because it cuts off poverty, and virtue is a mirror because it reflects the Teaching, and virtue is a palace because it provides a view, and virtue pervades all planes because it ends in the Deathless - this is a synonym for the recollection of virtue.

Just as it is said in the recollection of giving up, at the time when a noble disciple dwells at home freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing, this is a synonym for recollection of giving up. Thus spoke the Venerable Mahākaccāyana: "There are many synonyms."

The method of synonyms is applied.

11.

Analysis of the Mode of Description

39. Therein, what is the mode of description? "The Blessed One teaches one Teaching through various descriptions."

Which is the teaching in natural discourse. This is the fundamental description. And what is the teaching in natural discourse? The four noble truths. As the Blessed One said "This is suffering", this description is the fundamental description of the five aggregates, the six elements, the eighteen elements, the twelve bases, the ten faculties.

"Monks, if there is lust, delight, and craving for material food, consciousness is established there and increases. Where consciousness is established and increases, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of formations. Where there is the growth of formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is birth, aging, and death in the future. Where there is birth, aging, and death in the future, monks, I say that is accompanied by sorrow, anguish, and despair.

If in the case of contact...etc... "If in mental volition as nutriment, monks... "If in consciousness as nutriment, monks, there is lust, delight, and craving, consciousness is established there and increases. Where consciousness is established and increases, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of formations. Where there is the growth of formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is birth, aging, and death in the future. Where there is birth, aging, and death in the future, monks, I say that is accompanied by sorrow, anguish, and despair. This is the description of the origin and arising of suffering.

If in material food, monks, there is no lust, no delight, no craving, consciousness is unestablished there and does not increase. Where consciousness is unestablished and does not increase, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of formations. Where there is no growth of formations, there is no production of renewed existence in the future. Where there is no production of renewed existence in the future, there is no birth, aging, and death in the future. Where there is no birth, aging, and death in the future, monks, I say that is without sorrow, without anguish, without despair.

If in the case of contact...etc... "If in mental volition as nutriment, monks... "If in consciousness as nutriment, monks, there is no lust, no delight, no craving, consciousness is unestablished there and does not increase. Where consciousness is unestablished and does not increase, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of formations. Where there is no growth of formations, there is no production of renewed existence in the future. Where there is no production of renewed existence in the future, there is no birth, aging, and death in the future. Where there is no birth, aging, and death in the future, monks, I say that is without sorrow, without anguish, without despair.

This is the description of the full understanding of suffering, the description of the abandoning of origin, the description of the development of the path, the description of the realization of cessation.

40. Monks, develop concentration. A diligent, alert, mindful, concentrated monk, monks, understands as it really is. And what does he understand as it really is? He understands as it really is 'The eye is impermanent'. He understands as it really is 'Forms are impermanent', he understands as it really is 'Eye-consciousness is impermanent'. He understands as it really is 'Eye-contact is impermanent'. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he understands as it really is as impermanent.

The ear...etc... nose...etc... tongue...etc... The body...etc... He understands as it really is 'The mind is impermanent'. He understands as it really is 'Mental phenomena are impermanent'. He understands as it really is 'Mind-consciousness is impermanent'. He understands as it really is 'Mind-contact is impermanent'. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he understands as it really is as impermanent.

This is the description of the development of the path, the description of the full understanding of suffering, the description of the abandoning of origin, the description of the realization of cessation.

Form, Rādha, scatter, demolish, destroy, and make an object of play; practise with wisdom for the destruction of craving. From the destruction of craving comes the destruction of suffering, from the destruction of suffering comes Nibbāna. Feeling...etc... Perception...etc... Scatter, demolish, destroy, and make formations and consciousness an object of play; practise with wisdom for the destruction of craving. From the destruction of craving comes the destruction of suffering, from the destruction of suffering comes Nibbāna.

This is the description of cessation for cessation, the description of revulsion for gratification, the description of full understanding for suffering, the description of abandoning for origin, the description of development for the path, the description of realization for cessation.

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'.

This is the description of penetration for the truths, the description of laying down for the plane of vision, the description of development for the path, the description of realization for the fruition of stream-entry. He understands as they really are "These are the taints", he understands as it really is "This is the origin of the taints", he understands as it really is "This is the cessation of the taints". He understands as it really is "This is the way leading to the cessation of the taints". He understands as it really is "These taints cease without remainder".

This is the description of arising for the knowledge of destruction, the description of opportunity for the knowledge of non-arising, the description of development for the path, the description of full understanding for suffering, the description of abandoning for origin, the description of arousal for the faculty of energy, the description of disturbance for the disturbing things, the description of laying down for the plane of development, the description of striking down for evil unwholesome states.

41. "This is suffering", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. "This is the origin of suffering", monks...etc... "This is the cessation of suffering", monks...etc... "This is the way leading to the cessation of suffering", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

This is the description of the teaching of the truths, the fundamental description of wisdom based on learning, the description of realization of the faculty of "I shall come to know the unknown", the description of setting in motion the Wheel of Teaching.

"That suffering should be fully understood", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. "That origin of suffering should be abandoned", monks...etc... "That cessation of suffering should be realized", monks...etc... "That way leading to the cessation of suffering should be developed", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

This is the description of the development of the path, the description of the laying down of reflective wisdom, the description of the realization of the faculty of final knowledge.

"That suffering has been fully understood", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. "That origin of suffering has been abandoned", monks...etc... "That cessation of suffering has been realized", monks...etc... "That way leading to the cessation of suffering has been developed", monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. This is the description of the development of the path, the description of the laying down of wisdom born of development, the description of the realization of the faculty of one who has final knowledge, the description of setting in motion the Wheel of Teaching.

"Measurable" means the element of formations. "Immeasurable" means the element of Nibbāna, "both the measurable and immeasurable origination" means the description by direct knowledge of all things. The description by laying down of analytical knowledge of the Teaching. "The sage relinquished the formation of existence" means the description by giving up of origin. The description by full understanding of suffering. "Internally delighting, concentrated" means the description by development of mindfulness directed to the body. The description by maintenance of one-pointedness of mind. "He broke through self-origination like armour" means the description by revulsion of mind, the description by clinging of omniscience, the description by breaking through of the shell of ignorance. Thus spoke the Blessed One "both the measurable and immeasurable."

"What is suffering" is both a description of suffering and a description of the full understanding of suffering. "From what source" means description of production and description of abandoning of origination. "Has seen" means description of synonyms and description of penetration of the eye of knowledge. "How could that person incline to sensual pleasures" means description of synonyms and description of adherence to sensual craving. "Having known that sensual pleasures are a fetter in the world" means description of seeing sensual pleasures as adversaries. For sensual pleasures are like a pit of embers, like a piece of meat, like a fire, and like a snake at a precipice. "One who is mindful of them" means description of decrease for abandoning, description of establishing mindfulness of body, description of development of the path. "Should train for removal" means description of penetration of removal of lust, removal of hatred, removal of delusion. "Person" means description of one who makes effort. For when one who makes effort understands that sensual pleasures are a fetter. He arouses wholesome states for the non-arising of sensual pleasures, he makes effort for the arising of unarisen wholesome states. This is the description of effort for attaining the unattained. Description of establishing discontentment with the inferior. There when he makes effort for the maintenance of arisen wholesome states, this is the description of diligence in development, description of establishing the faculty of energy, description of protection of wholesome states, description of maintenance of training in higher mind. Thus spoke the Blessed One "one who has seen suffering and its source."

"The world is bound by delusion" is a description of inversions. "Appearing as if capable" is a contrary description of the world. "The fool is bound by acquisition" is a description of the production of evil wishes in the sphere, a description of the function of obsessions. It is a description of the power of defilements. It is a description of the growth of formations. "Surrounded by darkness" is a description of the Teaching about the darkness of ignorance and a description of its synonyms. "Seems as if without splendour" is a description of the vision of the divine eye, a description of the establishing of the eye of wisdom. "For one who sees there is nothing" is a description of beings' penetration, lust is an impediment, hatred is an impediment, delusion is an impediment. Thus spoke the Blessed One "the world is bound by delusion".

"Monks, there is the unborn, what has not come to be, the unmade, the unconditioned. If, monks, there were not the unborn, what has not come to be, the unmade, the unconditioned. No escape would be discerned here from what is born, what has come to be, what is made, what is conditioned. But because, monks, there is the unborn, what has not come to be, the unmade, the unconditioned, therefore an escape is discerned from what is born, what has come to be, what is made, what is conditioned."

"If, monks, there were not the unborn, what has not come to be, the unmade, the unconditioned" - this is a teaching description and a synonym description of Nibbāna. "No escape would be discerned here from what is born, what has come to be, what is made, what is conditioned" - this is a synonym description and an inferential description of the conditioned. "But because, monks, there is the unborn, what has not come to be, the unmade, the unconditioned" - this is a synonym description and an illuminating description of Nibbāna. "Therefore an escape is discerned from what is born, what has come to be, what is made, what is conditioned" - this is a synonym description of Nibbāna, a description of the path as leading out, and a description of escape from the round of rebirths. Thus spoke the Blessed One: "If, monks, there were not." Thus spoke the Venerable Mahākaccāyana: "The Blessed One teaches one Teaching through various descriptions."

The method of description is concluded.

12.

Analysis of the Mode of Conveying by Descent

42. Therein, what is the mode of conveying by descent? "That which is dependent origination."

"Above" means the element of form and the element of formlessness. "Below" means the element of sensual pleasure. "Everywhere liberated" means this is the liberation of one beyond training in the three elements. Those same five faculties of one beyond training, this is descent through the faculties.

Those same five faculties of one beyond training are true knowledge, with the arising of true knowledge, ignorance ceases; with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. This is descent through dependent origination.

Those same five faculties of one beyond training are included in the three aggregates - with the aggregate of virtue, with the aggregate of concentration, with the aggregate of wisdom, this is descent through the aggregates.

Those same five faculties of one beyond training are included among formations which are formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence. This is descent through the bases.

"Not contemplating 'I am this'" is the uprooting of identity view, that is the liberation of one in training, those same five faculties of one in training. This is descent through the faculties.

Those same five faculties of one in training are true knowledge, with the arising of true knowledge, ignorance ceases; with the cessation of ignorance, formations cease; thus the entire dependent origination. This is descent through dependent origination.

That same true knowledge is the aggregate of wisdom. This is descent through the aggregates.

That same true knowledge is included among formations which are formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena, this is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence, this is descent through the bases.

Through the liberation of one in training and the liberation of one beyond training, liberated he crossed the flood not crossed before, for no renewed existence. Thus spoke the Blessed One "above, below."

43. "For one who is dependent there is wavering; for one who is independent there is no wavering. When there is no wavering, there is tranquillity; when there is tranquillity, there is no inclination; when there is no inclination, there is no coming and going; when there is no coming and going, there is no passing away and rebirth; when there is no passing away and rebirth, there is neither here nor beyond nor in between - this is the end of suffering."

"For one who is dependent there is wavering" - dependency is twofold: dependency on craving and dependency on views. Therein what is volition of one with lust, this is dependency on craving; what is volition of one with delusion, this is dependency on views. Volition indeed is formations, with formations as condition, consciousness; with consciousness as condition, name-and-form; thus the entire dependent origination. This is descent through dependent origination.

Therein what is feeling of one with lust, this is pleasant feeling. Whatever feeling of one who is deluded, this is neither-painful-nor-pleasant feeling, these two feelings are the aggregate of feeling. This is descent through the aggregates.

Therein pleasant feeling is two faculties: the faculty of pleasure and the faculty of joy, neither-painful-nor-pleasant feeling is the faculty of equanimity. This is descent through the faculties.

Those same faculties are included among formations which are formations that are tainted, factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is tainted and a factor of existence, this is descent through the bases.

"For one who is independent there is no wavering" means either one who is independent of craving through serenity, or one who is independent of views through insight. That which is insight is true knowledge, with the arising of true knowledge, ignorance ceases; with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; thus the entire dependent origination. This is descent through dependent origination.

That same insight is the aggregate of wisdom. This is descent through the aggregates.

That same insight is two faculties - the faculty of energy and the faculty of wisdom. This is descent through the faculties.

That same insight is included among formations which are formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence. This is descent through the bases.

"When there is tranquillity" - tranquillity is of two kinds: bodily and mental. Whatever bodily happiness, that is bodily tranquillity. Whatever mental happiness, that is mental tranquillity. When the body is tranquil, one feels pleasure; for one who is pleased, the mind becomes concentrated; concentrated, one understands as it really is; understanding as it really is, one becomes disenchanted; through disenchantment one becomes dispassionate; through dispassion one is liberated; when liberated there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' He does not bend towards forms, sounds, odours, tastes, tactile objects, or mind-objects through the destruction of lust, through the destruction of hatred, through the destruction of delusion. By whatever form one might describe the Truth Finder standing or walking, through the destruction, fading away, cessation, giving up, and relinquishment of that form, through the destruction of form, the Truth Finder is liberated, and cannot be reckoned as existing, or as not existing, or as both existing and not existing, or as neither existing nor not existing. Rather, through the destruction of lust, through the destruction of hatred, through the destruction of delusion, he is simply reckoned as profound, immeasurable, incalculable, quenched.

In feeling...etc... of perception. Of formations. By whatever consciousness one might describe the Truth Finder standing or walking, through the destruction, fading away, cessation, giving up, and relinquishment of that consciousness, through the destruction of consciousness, the Truth Finder is liberated, and cannot be reckoned as existing, or as not existing, or as both existing and not existing, or as neither existing nor not existing. Rather, through the destruction of lust, through the destruction of hatred, through the destruction of delusion, he is simply reckoned as profound, immeasurable, incalculable, quenched. "Coming" means coming here. "Going" means future existence. There is no coming and going, "neither here" means in the six internal sense bases. "Nor beyond" means in the six external sense bases. "Nor in between" means one does not see a self in states arisen from contact. "This is the end of suffering" means dependent origination. That is twofold: mundane and supramundane. There, the mundane is: with ignorance as condition, formations arise, up to aging-and-death. The supramundane is: for one who is virtuous, non-regret arises, up to 'he understands there is no more coming to any state of being.' Thus spoke the Blessed One: "For one who is dependent there is wavering; for one who is independent there is no wavering...etc... this is the end of suffering."

44.

"Whatever sorrows and lamentations, and the manifold sufferings in the world arise dependent on what is dear" - this is painful feeling. "When there is nothing dear these do not exist" - this is pleasant feeling. Feeling is the aggregate of feeling. This is descent through the aggregates.

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, thus everything. This is descent through dependent origination.

Therein pleasant feeling is two faculties - the pleasure faculty and the joy faculty. Painful feeling is two faculties - the pain faculty and the displeasure faculty. This is descent through the faculties.

Those same faculties are included among formations which are formations that are tainted, factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is tainted and a factor of existence. This is descent through the bases.

This is the abandoning of craving. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; thus for all. This is descent through dependent origination.

That same abandoning of craving is serenity. That serenity is two faculties: the faculty of mindfulness and the faculty of concentration. This is descent through the faculties.

That same serenity is the aggregate of concentration. This is descent through the aggregates.

That same serenity is included among formations which are formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence. This is descent through the bases. Thus spoke the Blessed One "whatever sorrows."

Therein, that which is a mind of rapture, this is compliance. When it is said "He suffers as if pierced by a dart", this is aversion. Both compliance and aversion are on the side of craving, and for craving the ten material sense bases are the proximate cause. This is descent through the bases.

Those same ten material ones are the material body associated with mentality, both of these are 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; thus everything. This is descent through dependent origination.

That same name-and-form is the five aggregates; This is descent through the aggregates;

That same name-and-form is the eighteen elements; This is descent through the elements;

Therein, what is the material body are these five material faculties, what is the mental body are these five immaterial faculties, these are the ten faculties. This is descent through the faculties.

Therein what was said -

This is the element of Nibbāna with residue remaining, this is descent through the elements.

That same element of Nibbāna with residue remaining is true knowledge, with the arising of true knowledge, ignorance ceases; with the cessation of ignorance, formations cease; thus everything. This is descent through dependent origination.

That same true knowledge is the aggregate of wisdom. This is descent through the aggregates.

That same true knowledge is two faculties - the faculty of energy and the faculty of wisdom. This is descent through the faculties.

That same true knowledge is included among formations which are formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena. This is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence. This is descent through the bases. Thus spoke the Blessed One: "For one who desires sensual pleasure."

To this extent the faculties, aggregates, elements and bases are convergent and descending through dependency. Thus the faculties, aggregates, elements and bases should be descended through dependency. Thus spoke the Venerable Mahākaccāyana: "That which is dependent origination."

The method of descent is concluded.

13.

Analysis of the Mode of Purification

45. Therein, what is the mode of purification? The verse "When the question is answered." As when Venerable Ajita asks the Blessed One a question in the Pārāyana -

To the question "by what is the world enveloped?" the Blessed One clarifies the term "the world is enveloped by ignorance," but not the instigation. To the question "by what does it not shine?" the Blessed One clarifies the term "through stinginess and negligence it does not shine," but not the instigation. To the question "what do you say is the smearing?" the Blessed One clarifies the term "I say that craving is the smearing," but not the instigation. To the question "what is his great fear?" "suffering is his great fear" is the pure instigation. Thus spoke the Blessed One "the world is enveloped by ignorance."

To the question "the streams flow everywhere, what is the restraint of the streams?" the Blessed One clarifies the term "whatever streams there are in the world, mindfulness is their restraint," but not the instigation. To the question "Tell me the restraint of the streams, by what are the streams blocked," the pure arousal is "I tell you the restraint of the streams, by wisdom these are blocked." Thus spoke the Blessed One: "Whatever streams there are in the world."

In the question -

Pure is the arousal. Thus spoke the Blessed One: "the question that you asked." Where there is such pure arousal, that question is answered. But where the arousal is impure, that question is not yet answered. Thus spoke the Venerable Mahākaccāyana: "When the question is answered."

The purification method is applied.

14.

Analysis of the Mode of Standpoint and Nutriment

46. Therein what is the mode of standpoint? "States that are of unity, and those that are explained as different."

Those that are explained there should be remembered as such.

"Suffering" is unity. Therein what is suffering? Birth is suffering, aging is suffering, illness is suffering, death is 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, forms are suffering, feeling is suffering, perception is suffering, formations are suffering, consciousness is suffering. This is diversity.

"The origin of suffering" is unity. Therein, what is 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. This is diversity.

"The cessation of suffering" is unity. Therein, what is the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance. This is diversity.

"The way leading to the cessation of suffering" is unity. Therein, what is 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. This is diversity.

"Path" is unity. Therein, what is path? The path leading to hell, the path leading to the animal realm, the path leading to the domain of ghosts, the path leading to the asura realm, the path leading to heaven, the path leading to the human realm, the path leading to Nibbāna. This is diversity.

"Cessation" is unity. Therein, what is cessation? Cessation through reflection, cessation without reflection, cessation of compliance, cessation of aversion, cessation of conceit, cessation of contempt, cessation of insolence, cessation of envy, cessation of selfishness, cessation of all defilements. This is diversity.

"Form" is unity. Therein what is form? Form derived from the four great elements is the description of form derived from the four great elements. Therein what are the four great elements? The earth element, the water element, the fire element, the air element.

47. He comprehends the elements in two aspects: in brief and in detail. How does he comprehend the elements in detail? He comprehends in detail the earth element with twenty aspects, he comprehends in detail the water element with twelve aspects, he comprehends in detail the fire element with four aspects, he comprehends in detail the air element with six aspects.

With which twenty aspects does he comprehend in detail the earth element? 'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, brain in the head' - with these twenty aspects he comprehends in detail the earth element.

With which twelve aspects does he comprehend in detail the water element? 'In this body there are bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine' - with these twelve aspects he comprehends in detail the water element.

With which four aspects does he comprehend in detail the fire element? That by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed and tasted gets completely digested - with these four aspects he comprehends in detail the fire element.

With which six aspects does he comprehend in detail the air element? Upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath - with these six aspects he comprehends in detail the air element.

Thus examining, weighing, investigating, plunging into, and reviewing the elements in their own nature in these forty-two aspects in detail, he sees nothing that can be taken hold of as a body or as a part of the body, just as one examining a cesspit would see nothing that can be taken hold of, just as one examining a rubbish heap would see nothing that can be taken hold of, just as one examining a latrine would see nothing that can be taken hold of, just as one examining a charnel ground would see nothing that can be taken hold of. Thus examining, weighing, investigating, plunging into, and reviewing the elements in their own nature in these forty-two aspects in detail, he sees nothing that can be taken hold of as a body or as a part of the body. Therefore the Blessed One said both the internal earth element and the external earth element are simply earth element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom, having seen this as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element. Both the internal water element and the external water element...etc... Both the internal fire element and the external fire element...etc... Both the internal air element and the external air element are simply air element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom, having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one's mind becomes dispassionate towards the air element. This is diversity.

48. "Ignorance" is unity. Therein, what is ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering, not knowing about the past, not knowing about the future, not knowing about both past and future, not knowing about specific conditionality and dependently arisen states, that which is non-knowing, non-seeing, non-breakthrough, non-awakening, non-enlightenment, non-penetration, non-observation, non-noting, non-repeated noting, non-considering, non-realization, dullness, foolishness, lack of clear comprehension, delusion, confusion, bewilderment, ignorance, flood of ignorance, bond of ignorance, underlying tendency to ignorance, obsession with ignorance, barrier of ignorance, delusion, unwholesome root. This is diversity.

"True knowledge" is unity. Therein, what is true knowledge? The knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the way leading to the cessation of suffering, the knowledge of the past, the knowledge of the future, the knowledge of both past and future, the knowledge of specific conditionality and dependently arisen states, that 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, investigation-of-states enlightenment factor, path factor, included in the path. This is diversity.

"Attainment" means unity. Therein, what is attainment? Attainment of perception, attainment of non-perception, attainment of neither-perception-nor-non-perception. Attainment of clear perception, attainment of cessation. This is diversity.

"A meditator" is unity. Therein, what is a meditator? There is a meditator in training, a meditator beyond training, a meditator neither in training nor beyond training, a meditator of thoroughbred quality, a meditator like an untrained colt, a meditator led by views, a meditator led by craving, a meditator led by wisdom. This is diversity.

"Concentration" is unity. Therein, what is concentration? Concentration with refuge, concentration without refuge, concentration with animosity, concentration without animosity, concentration with repulsion, concentration without repulsion, concentration with rapture, concentration without rapture, carnal concentration, spiritual concentration, concentration with formations, concentration without formations, concentration developed in one way, concentration developed in both ways, concentration developed from both sides, concentration with thought and examination, concentration without thought and with examination only, concentration without thought and examination, concentration partaking of deterioration, concentration partaking of stability, concentration partaking of distinction, concentration partaking of penetration, mundane concentration, supramundane concentration, wrong concentration, right concentration. This is diversity.

"Way of practice" is unity. Therein, what is the way of practice? The way of practice that is forceful, the way of practice that is scorching, the middle way of practice, the way of practice that is intolerant, the way of practice that is tolerant, the righteous way of practice, the way of practice of self-control, painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. This is diversity.

"Body" is unity. Therein, what is body? The mental body and the material body. Therein, what is the material body? Head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine, brain - this is the material body. The mental body consists of feeling, perception, volition, mind, contact, attention - this is the mental body. This is diversity.

Thus whatever state has similarity with another state, that state becomes unified with that state in unity. In whatever way it is without characteristic, in that way it goes to uncertainty. Thus in a discourse or explanation or verse, when asked one should investigate: does one ask about unity, or about diversity? If asked about unity, it should be answered about unity. If asked about diversity, it should be answered about diversity. If asked with reference to beings, it should be answered with reference to beings. If asked with reference to phenomena, it should be answered with reference to phenomena. However it is asked, it should be answered accordingly. Thus spoke the Venerable Mahākaccāyana: "teachings of unity."

The method of standpoint is concluded.

15.

Analysis of the Guide of Requisites

49. Therein, what is the guide of requisites? 'Those states which generate that state'.

That state which generates that state, that is its requisite. What is the characteristic of a requisite? A requisite has the characteristic of producing. Two things produce: cause and condition. Therein what is the characteristic of a cause, what is the characteristic of a condition? A cause has the characteristic of being specific, a condition has the characteristic of being common. As what might be? Just as for the production of a sprout, the seed is specific, while earth and water are common. For earth and water are conditions for a sprout, while its own nature is the cause. Just as when milk is put in a pot it becomes curd, but there is no simultaneous occurrence of milk and curd. Even so there is no simultaneous occurrence of cause and condition.

For this round of rebirths is produced with cause and with condition. For it is said: with ignorance as condition, formations; with formations as condition, consciousness; thus the entire dependent origination. Thus ignorance is the reason for ignorance, unwise attention is the condition. Prior ignorance is the reason for subsequent ignorance. Therein prior ignorance is the underlying tendency to ignorance, subsequent ignorance is the obsession with ignorance, the prior underlying tendency to ignorance is the cause for the subsequent obsession with ignorance in the sense of increasing it, like a seed and sprout in the sense of being an immediate cause. But where a fruit arises, this is its cause in the sense of being a successive cause. For cause is twofold: immediate cause and successive cause, thus for ignorance too the cause is twofold: immediate cause and successive cause.

Just as the bowl and the wick and the oil are conditions for the lamp but not inherent causes, for it is not possible for the bowl and the wick and the oil without fire to illuminate as conditions for the lamp. Nature is a cause like a lamp. Thus nature is a cause, other-nature is a condition. The internal is a cause, the external is a condition. The producer is a cause, the supporter is a condition. The unique is a cause, the common is a condition.

Non-interruption means continuity, arising means fruition, reconnection means renewed existence, hindrance means obsession, non-uprooting means underlying tendency, non-penetration means ignorance, not fully understood means the seed of consciousness. Where there is non-interruption, there is continuity; where there is continuity, there is arising; where there is arising, there is fruit; where there is fruit, there is reconnection; where there is reconnection, there is renewed existence; where there is renewed existence, there is hindrance; where there is hindrance, there is obsession; where there is obsession, there is non-uprooting. Where there is non-uprooting, there is underlying tendency; where there is underlying tendency, there is non-penetration; where there is non-penetration, there is ignorance; where there is ignorance, there is tainted consciousness not fully understood; where there is tainted consciousness not fully understood, there is the state of being a seed.

The aggregate of virtuous behavior is a condition for the aggregate of concentration, the aggregate of concentration is a condition for the aggregate of wisdom, the aggregate of wisdom is a condition for the aggregate of liberation, the aggregate of liberation is a condition for the aggregate of knowledge and vision of liberation. Knowledge of fords is a condition for knowledge of rapture, knowledge of rapture is a condition for knowledge of attainment, knowledge of attainment is a condition for knowledge of self.

Just as dependent on the eye and forms, eye-consciousness arises. Therein the eye is a condition by way of authority condition, forms are a condition by way of object condition. Light is a condition by way of support condition, attention is the cause, its own nature. Formations are a condition for consciousness, its own nature is the cause. Consciousness is a condition for name-and-form, its own nature is the cause. Name-and-form is a condition for the six sense bases, its own nature is the cause. The six sense bases are a condition for contact, its own nature is the cause. Contact is a condition for feeling, its own nature is the cause. Feeling is a condition for craving, its own nature is the cause. Craving is a condition for clinging, its own nature is the cause. Clinging is a condition for existence, its own nature is the cause. Existence is a condition for birth, its own nature is the cause. Birth is a condition for aging-and-death, its own nature is the cause. Aging-and-death is a condition for sorrow, its own nature is the cause. Sorrow is a condition for lamentation, its own nature is the cause. Lamentation is a condition for suffering, its own nature is the cause. Suffering is a condition for displeasure, its own nature is the cause. Displeasure is a condition for despair, its own nature is the cause. Thus whatever is a proximate cause, all that is a requisite. Thus spoke the Venerable Mahākaccāyana: "Those states which generate that state."

The method of requisites is concluded.

16.

Analysis of the Mode of Collating

50. Therein, what is the mode of collating? "Those states which are the roots, and those declared by the sage as having one meaning."

In one state, however many states enter, all of them should be collated. Just as in the mode of conversion, many states enter. Therein, collating is fourfold: state, synonym, development, and abandoning.

Therein, what is collating by state?

What is its basis? Three kinds of good conduct - good bodily conduct, good verbal conduct, good mental conduct - this is the foundation; therein, whatever bodily and verbal good conduct, this is the aggregate of virtuous behaviour. In mental good conduct, non-covetousness and non-ill will, this is the aggregate of concentration. Whatever right view, this is the aggregate of wisdom. This is the foundation, therein the aggregate of virtuous behaviour and the aggregate of concentration are serenity, the aggregate of wisdom is insight. This is the foundation, therein the fruit of serenity is liberation of mind through fading away of lust, the fruit of insight is liberation by wisdom through fading away of ignorance. This is the foundation.

The forest is the foundation of the forest-thicket. And what is the forest? And what is the jungle? The forest means the five cords of sensual pleasure, the jungle is craving. This is the foundation. The forest means grasping at signs as "woman" or "man". The jungle means grasping at the features of their various limbs and body parts: "Oh the eye, oh the ear, oh the nose, oh the tongue, oh the body," thus. This is the foundation. The forest means the six internal and external sense bases not fully understood. Whatever fetter arises dependent on both of these, that is the jungle. This is the foundation. The forest means the underlying tendency. The jungle means obsession. This is the foundation. Thus spoke the Blessed One: "Having cut down both forest and jungle." This is the culmination through the foundation.

51. Therein, what is application by synonym? Through fading away of lust, liberation of mind is the fruit of training; through fading away of ignorance, liberation by wisdom is the fruit of one beyond training. This is a synonym. Through fading away of lust, liberation of mind is the fruit of non-returning; through fading away of ignorance, liberation by wisdom is the highest fruit, Arahantship. This is a synonym. Through fading away of lust, liberation of mind is transcendence of the sensual realm; through fading away of ignorance, liberation by wisdom is transcendence of the three realms. This is a synonym. The faculty of wisdom, the power of wisdom, training in higher wisdom, wisdom aggregate, investigation-of-states enlightenment factor, equanimity enlightenment factor, knowledge, right view, discrimination, investigation, moral shame, insight, knowledge of the Teaching, all, this is a synonym. This is application by synonym.

Therein, what is application by development? As the Blessed One said: "Therefore, monk, you should dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world." "Ardent" is the faculty of energy. "Clearly comprehending" is the faculty of wisdom. "Mindful" is the faculty of mindfulness. "Having removed covetousness and displeasure regarding the world" is the faculty of concentration. Thus for one dwelling contemplating the body in the body, the four foundations of mindfulness go to fulfilment of development. For what reason? Because of the single characteristic of the four faculties. When the four foundations of mindfulness are being developed, the four right strivings go to fulfilment of development. When the four right strivings are being developed, the four bases for spiritual power go to fulfilment of development. When the four bases for spiritual power are being developed, the five faculties go to fulfilment of development. Thus all. For what reason? Because all states that lead to enlightenment, the aids to enlightenment, have a single characteristic in the characteristic of leading out; because of their single characteristic, they go to fulfilment of development. This is culmination through development.

Therein, what is culmination through abandoning? Dwelling contemplating the body in the body, one abandons the inversion "beautiful in the foul," his physical nutriment goes to full understanding, he becomes free from clinging through sensual clinging, he becomes detached from the sensual bond, he becomes disconnected from the bodily knot of covetousness, he becomes taintless through the taint of sensual pleasure, he crosses over the flood of sensuality, he becomes free from the dart of lust, his station of consciousness based on form goes to full understanding, his lust in the form element is abandoned, and he does not go to the wrong course of desire.

Dwelling contemplating feelings in feelings, one abandons the inversion "pleasure in suffering," his contact nutriment goes to full understanding, he becomes free from clinging through existence clinging, he becomes detached from the existence bond, he becomes disconnected from the bodily knot of ill will, he becomes taintless through the taint of existence, he crosses over the flood of existence, he becomes free from the dart of hatred, his station of consciousness based on feeling goes to full understanding, his lust in the feeling element is abandoned, and he does not go to the wrong course of hatred.

Dwelling contemplating mind in mind, one abandons the inversion "permanent in the impermanent," his consciousness nutriment goes to full understanding, he becomes free from clinging through view clinging, he becomes detached from the view bond, he becomes disconnected from the bodily knot of grasping at rules and vows, he becomes taintless through the taint of views, he crosses over the flood of views, he becomes free from the dart of conceit, his station of consciousness based on perception goes to full understanding, his lust in the perception element is abandoned, and he does not go to the wrong course of fear.

Dwelling contemplating mind-objects in mind-objects, one abandons the inversion "self in non-self," his mental volition nutriment goes to full understanding, he becomes free from clinging through clinging to a doctrine of self, he becomes detached from the ignorance bond, he becomes disconnected from the bodily knot of adherence to "this is truth," he becomes taintless through the taint of ignorance, he crosses over the flood of ignorance, he becomes free from the dart of delusion, his station of consciousness based on formations goes to full understanding, his lust in the formations element is abandoned, and he does not go to the wrong course of delusion. This is combination by abandoning.

Thus spoke the Venerable Mahākaccāyana -

The mode of attribution is concluded.

And the Analysis of Modes is finished.

1.

Application of the Mode of Teaching

52.

This has been stated, where should its explanation be seen? In the Application of Modes. Therein, what is the application of the mode of teaching?

"With an unguarded mind" - what does it teach? That negligence is the path to death. And struck by wrong view means what is called struck by wrong view when one sees "permanent in the impermanent," that is an inversion. Now what is the characteristic of that inversion? An inversion has the characteristic of grasping the opposite. What does it invert? Three things: perception, mind, and view. Where does it invert? In four bases of individuality: one regards form as self, or self as possessing form, or form as in self, or self as in form. Similarly with 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.

There form is the first basis of inversion as "beautiful in the foul." Feeling is the second basis of inversion as "pleasure in suffering." Perception and formations are the third basis of inversion as "self in non-self." Consciousness is the fourth basis of inversion as "permanent in the impermanent." Two things are defilements of mind - craving and ignorance. A mind hindered by craving is inverted by two inversions: "beautiful in the foul" and "pleasure in suffering." A mind hindered by view is inverted by two inversions: "permanent in the impermanent" and "self in non-self."

Therein, one with inversion of view regards past form as self, past feeling...etc... past perception, past formations...etc... regards past consciousness as self. Therein, the inversion of craving seeks delight in future form, future feeling...etc... seeks delight in future perception, future formations, future consciousness. Two things are corruptions of mind - craving and ignorance. The mind becomes purified by becoming purified from them. A first point is not discerned of those hindered by ignorance and fettered by craving, running and wandering on, now in hell, now in the animal realm, now in the domain of ghosts, now among the titans, now among deities, now among human beings.

Overcome by sloth and torpor. Sloth is that which is the unpliancy and unwieldiness of mind; torpor is that which is the sluggishness of body. "Comes under Death's power" means one comes under the power of Death as defilements and Death as beings, for one who is hindered is facing towards the round of births. These two truths have been taught by the Blessed One: suffering and origin. The Blessed One teaches the Teaching for their full understanding and abandoning, for the full understanding of suffering and abandoning of its origin. That by which one fully understands and that by which one abandons, this is the path. That which is the abandoning of craving and ignorance, this is cessation. These are the four truths. Thus spoke the Blessed One "with an unguarded mind." Thus spoke the Venerable Mahākaccāyana "with gratification and danger."

The method of teaching is concluded.

2.

The Mode of Investigation

53. Therein, what is the mode of investigation? Therein craving is twofold: wholesome and unwholesome. The unwholesome leads to the round of rebirths, the wholesome leads to decrease, the craving for abandoning. Conceit too is twofold: wholesome and unwholesome. When one abandons conceit by depending on conceit, this conceit is wholesome. But the conceit that produces suffering, this conceit is unwholesome. Therein, the displeasure based on renunciation: "When indeed shall I realise and dwell having attained that base which the noble ones realise and dwell having attained as the peaceful base?" - there arises in him longing, and due to longing, displeasure arises. This craving is wholesome - liberation of mind through fading away of lust, and based on that object, wholesome liberation by wisdom through fading away of ignorance.

What is its investigation? The eight factors of the path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Where is he to be seen? In the perfection of the fourth meditative absorption. For in the fourth meditative absorption he develops a mind endowed with eight factors, pure, bright, without blemish, free from corruption, malleable, workable, steady, having reached imperturbability. There he attains eight kinds: six direct knowledges and two distinctions, that mind when pure becomes bright, when bright becomes without blemish, when without blemish becomes free from corruption, when free from corruption becomes malleable, when malleable becomes workable, when workable becomes steady, when steady becomes imperturbable. There the blemishes and corruptions, both of these belong to the side of craving. Whatever perturbation and instability of mind, this belongs to the side of views.

Four faculties - the pain faculty, the displeasure faculty, the pleasure faculty, and the joy faculty - cease in the fourth meditative absorption, and only the equanimity faculty remains. He attends to the higher attainment as peaceful, and as he attends to the higher attainment as peaceful, gross perception becomes established in the fourth meditative absorption and perception of sensory impingement becomes dissatisfied, and with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' having realized the attainment of the base of the infinity of space, he enters and dwells in it. The resolution of direct knowledge transcends perception of form, diversity of perception, and his perception of sensory impingement goes to destruction, thus for that concentrated one, the light of concentration disappears and the vision of forms, that concentration should be examined as endowed with six factors. My mind is accompanied by non-covetousness in regard to the entire world, my mind is without ill will towards all beings, my energy is aroused and exerted, my body is tranquil and unperturbed, my mind is concentrated and undistracted, my mindfulness is established and unconfused, therein that mind accompanied by non-covetousness in regard to the entire world, that mind without ill will towards all beings, that energy aroused and exerted, that mind concentrated and undistracted, this is serenity. That body which is tranquil and unperturbed, this is the requisite of concentration. That mindfulness which is established and unconfused, this is insight.

54. That concentration should be understood in five ways. 'This concentration is pleasant in the present': thus personally does vision of knowledge become established for him, 'This concentration results in pleasure in the future': thus personally does vision of knowledge become established for him, 'This concentration is noble and unworldly': thus personally does vision of knowledge become established for him, 'This concentration is not practised by inferior persons': thus personally does vision of knowledge become established for him, 'This concentration is peaceful and sublime and gained through tranquillization and attained to unification and not maintained by forceful suppression of formations': thus personally does vision of knowledge become established for him. 'I enter this concentration mindfully and emerge from it mindfully': thus personally does vision of knowledge become established for him. Therein, that concentration which is pleasant in the present and that concentration which results in pleasure in the future, this is serenity. That concentration which is noble and unworldly, that concentration which is not practised by inferior persons, that concentration which is peaceful and sublime and gained through tranquillization and attained to unification and not maintained by forceful suppression of formations, and that concentration of which I say 'I enter mindfully and emerge mindfully', this is insight.

That concentration should be understood in five ways: pervading with rapture, pervading with happiness, pervading with mind, pervading with light, the sign of reviewing. Therein, that which is pervading with rapture, that which is pervading with happiness, and that which is pervading with mind, this is serenity. That which is pervading with light and that which is the sign of reviewing. This is insight.

55. Ten bases of kasiṇa: earth-kasiṇa, water-kasiṇa, fire-kasiṇa, air-kasiṇa, blue-kasiṇa, yellow-kasiṇa, red-kasiṇa, white-kasiṇa, space-kasiṇa, consciousness-kasiṇa. Therein, the earth-kasiṇa and the water-kasiṇa, thus all, and the white-kasiṇa. These eight kasiṇas are serenity. The space-kasiṇa and the consciousness-kasiṇa, this is insight. Thus the entire noble path has been explained in whatever aspect, it should be connected with serenity and insight accordingly. They are included in three qualities: impermanence, suffering, and non-self. Developing serenity and insight, one develops the three gateways to liberation. Developing the three gateways to liberation, one develops the three aggregates. Developing the three aggregates, one develops the noble eightfold path.

A person of lustful temperament gains release through the signless gateway to liberation, training in higher mind, abandoning greed as an unwholesome root, not approaching contact to be felt as pleasure, fully understanding pleasant feeling, washing away the stain of lust, shaking off the dust of lust, vomiting the poison of lust, extinguishing the fire of lust, pulling out the dart of lust, untangling the tangle of lust. A person of hateful temperament gains release through the undirected gateway to liberation, training in higher virtuous behavior, abandoning hatred as an unwholesome root, not approaching contact to be felt as painful, fully understanding painful feeling, washing away the stain of hatred, shaking off the dust of hatred, vomiting the poison of hatred, extinguishing the fire of hatred, pulling out the dart of hatred, untangling the tangle of hatred. A person of deluded temperament gains release through the voidness gateway to liberation, training in higher wisdom, abandoning delusion as an unwholesome root, not approaching contact to be felt as neither-painful-nor-pleasant, fully understanding neither-painful-nor-pleasant feeling, washing away the stain of delusion, shaking off the dust of delusion, vomiting the poison of delusion, extinguishing the fire of delusion, pulling out the dart of delusion, untangling the tangle of delusion.

Therein, the voidness gateway to liberation is the aggregate of wisdom, the signless gateway to liberation is the aggregate of concentration, the undirected gateway to liberation is the aggregate of virtuous behavior. Developing the three gateways to liberation, one develops the three aggregates, developing the three aggregates, one develops the noble eightfold path. Therein, right speech, right action, and right livelihood are the aggregate of virtuous behaviour; right effort, right mindfulness, and right concentration are the aggregate of concentration; right view and right intention are the aggregate of wisdom.

Therein, the aggregate of virtuous behaviour and the aggregate of concentration are serenity, the aggregate of wisdom is insight. One who develops serenity and insight, for them two factors of existence go to development - body and mind, and the way leading to the cessation of existence has two terms - virtuous behaviour and concentration. That monk has a developed body, developed virtuous behaviour, developed mind, developed wisdom. When the body is being developed, two things go to development - right action and right effort; when virtuous behaviour is being developed, two things go to development - right speech and right livelihood; when the mind is being developed, two things go to development - right mindfulness and right concentration; when wisdom is being developed, two things go to development - right view and right intention.

Therein, both right action and right effort may be bodily or mental; therein, what is included in the body goes to development when the body is developed, what is included in the mind goes to development when the mind is developed. Developing serenity and insight, one attains fivefold achievement: swift achievement, liberation achievement, great achievement, vast achievement, and complete achievement. Therein, through serenity there is swift achievement, great achievement, and vast achievement; through insight there is liberation achievement and complete achievement.

56. Therein, one who teaches is the Teacher endowed with the ten powers who does not mislead disciples with his exhortation. "That one who has been thus exhorted, thus instructed: 'Do this threefold, do it by this method, doing this will be for your welfare and happiness', doing thus, practising thus, would not attain that plane - this is not possible. "That one who has been thus exhorted, thus instructed, not fulfilling the aggregate of virtue, would attain that plane - this is not possible. "That one who has been thus exhorted, thus instructed, fulfilling the aggregate of virtue, would attain that plane - this is indeed possible.

"That while being a Fully Enlightened One, these things have not been fully understood by you - this is not possible. "That while being one whose taints are completely destroyed, these taints are not destroyed - this is not possible. "That the Teaching which is taught for your benefit does not lead the one who practises it to the complete destruction of suffering - this is not possible. "That a disciple who is practising the Teaching in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, would not realize progressively higher distinctions - this is not possible.

"That those things that are obstacles, when one engages in them, are not capable of causing obstruction - this is not possible. "That things which do not lead out would lead the one who practises them to the complete destruction of suffering - this is not possible. "That things which lead out would lead the one who practises them to the complete destruction of suffering - this is indeed possible. "That a disciple with residue remaining would attain the element of Nibbāna without residue remaining - this is not possible.

"That one accomplished in view would deprive their mother of life or beat her well with hands or feet - this is not possible; that a worldling would deprive their mother of life or beat her well with hands or feet - this is indeed possible. Thus a father, an Arahant, a monk. That one accomplished in view would create a schism in the Community or cause dissension in the Community - this is not possible; that a worldling would create a schism in the Community or cause dissension in the Community - this is indeed possible; that one accomplished in view would with malicious intent shed the blood of a Truth Finder, or with malicious intent break the shrine of a Truth Finder who has attained final Nibbāna - this is not possible. That a worldling would with malicious intent shed the blood of a Truth Finder, or with malicious intent break the shrine of a Truth Finder who has attained final Nibbāna - this is indeed possible. That one accomplished in view would acknowledge another teacher even for the sake of life - this is not possible; that a worldling would acknowledge another teacher - this is indeed possible. That one accomplished in view would seek outside of this for others worthy of offerings - this is not possible; that a worldling would seek outside of this for others worthy of offerings - this is indeed possible; that one accomplished in view would believe in purification through auspicious rituals - this is not possible. That a worldling would believe in purification through auspicious rituals - this is indeed possible.

57. That a woman would be a wheel-turning monarch - this is not possible; that a man would be a wheel-turning monarch - this is indeed possible; That a woman would be Sakka, lord of deities - this is not possible; that a man would be Sakka, lord of deities - this is indeed possible; That a woman would be Māra the Evil One - this is not possible; that a man would be Māra the Evil One - this is indeed possible; That a woman would be a great Brahmā - this is not possible; that a man would be a great Brahmā - this is indeed possible; That a woman would be a Truth Finder, an Arahant, a Perfectly Enlightened One - this is not possible; that a man would be a Truth Finder, an Arahant, a Perfectly Enlightened One - this is indeed possible.

That two Truth Finders, Arahants, Perfectly Enlightened Ones would arise or teach the Teaching simultaneously in one world system - this is not possible; that only one Truth Finder, Arahant, Perfectly Enlightened One would arise or teach the Teaching in one world system - this is indeed possible.

That the three kinds of misconduct would have an agreeable, pleasing, liked and pleasant result - this is not possible; that the three kinds of misconduct would have a disagreeable, unpleasing, disliked and unpleasant result - this is indeed possible. That the three kinds of good conduct would have a disagreeable, unpleasing, disliked and unpleasant result - this is not possible; that the three kinds of good conduct would have an agreeable, pleasing, liked and pleasant result - this is indeed possible.

That some ascetic or brahmin who is a fraud, a flatterer, a fortune-teller, making fraudulence, flattery and fortune-telling foremost, without abandoning the five hindrances which are corruptions of the mind that weaken wisdom, dwelling unmindful in the four foundations of mindfulness, without developing the seven enlightenment factors, would awaken to unsurpassed perfect enlightenment - this is not possible; that some ascetic or brahmin who is free from all hatred, having abandoned the five hindrances which are corruptions of the mind that weaken wisdom, dwelling mindful in the four foundations of mindfulness, having developed the seven enlightenment factors, would awaken to unsurpassed perfect enlightenment - this is indeed possible. The knowledge herein of causes, states, and without exclusion - this is called the knowledge of possibilities and impossibilities, the first power of the Truth Finder.

Thus regarding possibilities and impossibilities, all are subject to destruction, subject to decay, subject to dispassion, subject to cessation - some go to heaven, some to the plane of misery, some to Nibbāna, thus the Blessed One said -

58.

All beings means: both noble and ignoble, both those included in identity and those who have transcended identity. Will die means: by two kinds of death, slow death and quick death; quick death for those included in identity, slow death for those who have transcended identity. For life ends in death means: through the destruction of life span, through the cessation of faculties, life has its end, death has its end. They will go according to their actions means: being owners of their actions. Receiving the fruits of merit and evil means: seeing the fruits of actions and their uninterrupted occurrence.

Those of evil actions to hell means: demeritorious formations. And those of meritorious actions to a good destination means: meritorious formations will go to a good destination. And others having developed the path, attain final Nibbāna with taints destroyed means: the transcendence of all formations. Thus spoke the Blessed One - "all...etc... with taints destroyed."

"All beings will die, for life ends in death. They will go according to their actions, receiving the fruits of merit and evil. "Those of evil actions to hell" - these are the ways of indulgence and burning. "And others having developed the path, attain final Nibbāna with taints destroyed" - this is the middle way. "All beings will die, for life ends in death; they will go according to their actions, receiving the fruits of merit and evil; those of evil actions to hell" - this is defilement. Thus one produces the round of births. "All beings will die...etc... those of evil actions to hell" - these are the three rounds: the round of suffering, the round of action, and the round of defilements. "And others having developed the path, attain final Nibbāna with taints destroyed" - this is the turning away from the three rounds. "All beings will die...etc... those of evil actions to hell" is the danger, "and those of meritorious actions to a good destination" is the gratification, "and others having developed the path, attain final Nibbāna with taints destroyed" is the escape. "All beings will die...etc... those of evil actions to hell" is cause and fruit - the five aggregates are the fruit, craving is the cause; "and others having developed the path, attain final Nibbāna with taints destroyed" is path and fruit. "All beings will die, for life ends in death. They will go according to their actions, receiving the fruits of merit and evil; those of evil actions to hell" - this is defilement, and that defilement is threefold: defilement of craving, defilement of views, and defilement of misconduct.

59. Therein the defilement of craving should be explained by three kinds of craving - by craving for sensual pleasure, craving for existence, and craving for non-being. Or in whatever object one is attached, it should be explained by that, its detail being the thirty-six courses of the net of craving. Therein the defilement of view should be explained by annihilation and eternalism, or in whatever object one adheres through view, thinking "This alone is truth, all else is false," it should be explained by that, its detail being the sixty-two kinds of views. Therein the defilement of misconduct should be explained by volition and mental action, by the three kinds of misconduct - misconduct of body, misconduct of speech, misconduct of mind, its detail being the ten unwholesome courses of action. "And others having developed the path, attain final Nibbāna with taints destroyed" - this is cleansing.

That cleansing is threefold; The defilement of craving becomes purified through serenity, that serenity is the aggregate of concentration; the defilement of views becomes purified through insight, that insight is the aggregate of wisdom; the defilement of misconduct becomes purified through good conduct, that good conduct is the aggregate of virtuous behaviour.

"All beings will die, for life ends in death; they will go according to their actions, receiving the fruits of merit and evil; those of evil actions to hell" - this is the way of demerit; "and those of meritorious actions to a good destination" - this is the way of merit; "and others having developed the path, attain final Nibbāna with taints destroyed" - this is the way transcending merit and demerit; therein, both the way of merit and the way of demerit, this is one way leading everywhere - one to the planes of misery, one to the deities; and the way transcending merit and demerit, this is the way leading to this and that.

Three aggregates - the aggregate fixed in destiny for wrongness, the aggregate fixed in destiny for rightness, the unfixed aggregate; therein, both the aggregate fixed in destiny for wrongness and the aggregate fixed in destiny for rightness are one way leading to this and that, therein the unfixed aggregate, this is the way leading everywhere. For what reason? Getting the condition, one would be reborn in hell; getting the condition, one would be reborn in the animal realm; getting the condition, one would be reborn in the domain of ghosts; getting the condition, one would be reborn among the titans; getting the condition, one would be reborn among the deities; getting the condition, one would be reborn among human beings; getting the condition, one would attain final Nibbāna; therefore this is the way leading everywhere; the knowledge herein of causes, states, and without exclusion, this is called the knowledge of the way leading everywhere, the second power of the Truth Finder.

Thus the way leading everywhere is the world of multiple elements, the way leading to this and that is the world of various elements. Therein, what is the world of various elements? The eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odour element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tactile object element, the body-consciousness element; the mind element, the mind-objects element, the mind-consciousness element; the earth element, the water element, the fire element, the air element, the space element, the consciousness element; the sensual pleasure element, the ill will element, the harmfulness element; the renunciation element, the non-ill will element, the harmlessness element; the suffering element, the displeasure element, the ignorance element; the pleasure element, the joy element, the equanimity element; the form element, the formless element, the cessation element; the formations element, the Nibbāna element - this is the world of various elements.

Therein, what is the world of different elements? One is the eye element, another the form element, another the eye-consciousness element. Thus are all. Another is the element of Nibbāna. The knowledge herein of causes, states, and without exclusion, this is called the knowledge of the multiplicity of elements, the third power of the Truth Finder.

60. Thus in this world of many elements and different elements, whatever element beings resolve upon, that they adhere to and enter upon: some have a disposition towards forms, some have a disposition towards sounds, some have a disposition towards odours, some have a disposition towards tastes, some have a disposition towards tactile objects, some have a disposition towards mind-objects, some have a disposition towards women, some have a disposition towards men, some have a disposition towards giving up, some have a disposition towards the inferior, some have a disposition towards the sublime, some have a disposition towards deities, some have a disposition towards human beings, some have a disposition towards Nibbāna. The knowledge herein of causes, states, and without exclusion, that this one can be guided, this one cannot be guided, this one is heaven-bound, this one is bound for a bad destination - this is called the knowledge of the different dispositions of beings, the fourth power of the Truth Finder.

Thus according to their dispositions, they undertake this or that course of action. They undertake action of six kinds - some by way of greed, some by way of hatred, some by way of delusion, some by way of faith, some by way of energy, some by way of wisdom. That, when analysed, is twofold - leading to the round of rebirths and leading to Nibbāna.

Therein, whatever action one does by way of greed, by way of hatred, and by way of delusion, this is dark action with dark result. Therein, whatever action one does by way of faith, this is bright action with bright result. Therein, whatever action one does by way of greed, by way of hatred, by way of delusion, and by way of faith, this is dark-and-bright action with dark-and-bright result. Therein, whatever action one does by way of energy and by way of wisdom, this is action that is neither dark nor bright with neither-dark-nor-bright result, the highest action, the supreme action, leading to the destruction of action.

Four undertakings of action. There is undertaking of action that is pleasant in the present with painful result in the future, there is undertaking of action that is painful in the present with pleasant result in the future, there is undertaking of action that is painful in the present and with painful result in the future, there is undertaking of action that is pleasant in the present and with pleasant result in the future. When such an undertaking of action by birth, by this individual unwholesome undertaking of action is accumulated, unripened, established for ripening and he is not capable of penetrating and going beyond, the Blessed One does not exhort him. As with Devadatta, Kokālika, Sunakkhatta the son of Licchavi, or whatever other beings are fixed in wrongness, and these individuals have accumulated unwholesome action that has not yet reached fulfilment, before it reaches fulfilment. Before it produces fruit, before it blocks the path, before it transcends the state of being guidable, the Blessed One exhorts them while incomplete. As with Puṇṇa the cow-duty ascetic and the naked dog-duty ascetic.

61. And this individual's undertaking of unwholesome action, as it reaches fulfilment, will block the path before it reaches fulfilment, before it produces fruit, before it blocks the path, before it transcends the state of being guidable - thus the Blessed One exhorts them while incomplete. As with the Venerable Aṅgulimāla.

The inferior, medium and superior states of all. Therein, the inferior are the imperturbable volitional formations, the medium are the remaining wholesome formations, the superior are unwholesome formations; the knowledge herein of causes, states, and without exclusion - this is to be experienced in this very life, this is to be experienced upon rebirth, this is to be experienced in subsequent lives, this is to be experienced in hell, this is to be experienced in the animal realm, this is to be experienced in the domain of ghosts, this is to be experienced among titans, this is to be experienced among deities, this is to be experienced among human beings - this is called the knowledge of the different results of past, future and present undertakings of action from causes, states, and without exclusion, the fifth power of the Truth Finder.

62. Knowledge without obstruction of how for actions thus undertaken, meditative absorptions undertaken, deliverances, concentrations, and attainments, this is their defilement, this is their cleansing, this is their emergence, thus they are defiled, thus they are cleansed, thus they emerge.

How many meditative absorptions are there therein? The four meditative absorptions. How many deliverances are there? Eleven and eight and seven and three and two. How many kinds of concentration are there? Three kinds of concentration - concentration with thought and examination, concentration without thought but with examination only, concentration without thought and examination. How many attainments are there? Five attainments - attainment of perception, attainment of non-perception, attainment of neither-perception-nor-non-perception, attainment of clear perception, attainment of cessation.

Therein what is defilement? Sensual desire and ill will are the defilement of the first stage of deep meditation. The first two who meditate like roosters, or any concentration that leads to deterioration, this is defilement. Therein what is cleansing? The purification from hindrances, the last two who meditate like roosters of the first stage of deep meditation, or any concentration that leads to distinction, this is cleansing. Therein what is emergence? That which is skill in emerging from attainment, this is emergence. The knowledge herein of causes, states, and without exclusion, this is called the knowledge of the defilement, cleansing and emergence of all stages of deep meditation, deliverances, concentrations and attainments, the sixth power of the Truth Finder.

63. Thus there are three things that form the retinue of that same concentration - faculties, powers and energy. Those same faculties become powers through energy; they are faculties in the sense of authority, powers in the sense of being unshakeable. Thus their inferior, medium and superior states are: this one has inferior faculty, this one has medium faculty, this one has sharp faculty. There the Blessed One exhorts one with sharp faculty with brief exhortation, the Blessed One exhorts one with medium faculty with brief and detailed exhortation, the Blessed One exhorts one with inferior faculty with detailed exhortation. There the Blessed One points out gentle teaching of the Teaching to one with sharp faculty, the Blessed One points out gentle and sharp teaching of the Teaching to one with medium faculty, the Blessed One points out sharp teaching of the Teaching to one with inferior faculty. There the Blessed One points out serenity to one with sharp faculty, the Blessed One points out serenity and insight to one with medium faculty, the Blessed One points out insight to one with inferior faculty. There the Blessed One points out escape to one with sharp faculty, the Blessed One points out danger and escape to one with medium faculty, the Blessed One points out gratification, danger and escape to one with inferior faculty. There the Blessed One instructs one with sharp faculty in the training in higher wisdom, the Blessed One instructs one with medium faculty in the training in higher mind, the Blessed One instructs one with inferior faculty in the training in higher virtuous behavior.

The knowledge herein of causes, states, and without exclusion that this one has reached this plane and development, at this time with this instruction he has such an element, and this is his disposition and this his underlying tendency - this is called the knowledge of the different degrees of maturity of the faculties of other beings and other individuals, the seventh power of the Truth Finder.

Thus there 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 hundreds of births, many thousands of births, many hundreds of thousands of 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.

64. Therein, among beings destined for heaven, beings destined for the human world, and beings destined for the planes of misery, for this individual greed and so forth are prominent and non-greed and so forth are weak, for this individual non-greed and so forth are prominent and greed and so forth are weak, or whatever are prominent or whatever are weak, for this individual these faculties are developed, for this individual these faculties are undeveloped, whether in such and such a crore of aeons, or in a hundred thousand aeons, or in a thousand aeons, or in a hundred aeons, or in an aeon, or in an intermediate aeon, or in half an aeon, or in a year, or in half a year, or in a month, or in a fortnight, or in a day, or in a moment, whether through negligence or confidence. The Blessed One, recollecting this and that existence, knows it completely, therein 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 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.' Therein, among beings destined for heaven, beings destined for the human world, and beings destined for the planes of misery, such action was accumulated by this individual in such and such a crore of aeons, or in a hundred thousand aeons, or in a thousand aeons, or in a hundred aeons, or in an aeon, or in an intermediate aeon, or in half an aeon, or in a year, or in half a year, or in a month, or in a fortnight, or in a day, or in a moment, whether through negligence or confidence. These are the two kinds of knowledge of the Blessed One - knowledge of recollection of past abodes and the divine eye, the eighth and ninth powers of the Truth Finder.

Thus there, that which is the attainment of omniscience, all things known, the stainless, taintless omniscient knowledge arisen at the root of enlightenment, with Māra defeated, this is the Blessed One's tenth power, the knowledge of utter destruction of all taints. For the Enlightened Ones, the Blessed Ones, are endowed with the ten powers.

The investigation is applied in the mode of linking.

3.

The Mode of Linking by Logic

65.

"Therefore with a guarded mind, ranging in right intention" - it is logical that one with a guarded mind will range in right intention, it is logical that one ranging in right intention will have right view, it is logical that one dwelling putting right view in the forefront will penetrate rise and fall, it is logical that one penetrating rise and fall will abandon all bad destinations. It is logical that one abandoning all bad destinations will transcend all fears of bad destinations and the nether world.

The Mode of Linking by Logic is completed.

4.

The Mode of Foundation

66. Therein, what is the Mode of Foundation?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind" is the term for the three kinds of good conduct. "Ranging in right intention" is the term for serenity. "Putting right view in the forefront" is the term for insight. "Having known rise and fall" is the term for the plane of vision. "A monk who overcomes sloth and torpor" is the term for energy. "Would abandon all bad destinations" is the term for development.

The mode of terms is concluded.

5.

The Mode of Characteristics

67. Therein, what is the mode of characteristics?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind, ranging in right intention" - this is the faculty of mindfulness; when the faculty of mindfulness is grasped, the five faculties are grasped. "One who puts right view in the forefront" - when right view is grasped, the Noble Eightfold Path is grasped. What is the reason for this? For from right view right intention originates, from right intention right speech originates, from right speech right action originates, from right action right livelihood originates, from right livelihood right effort originates, from right effort right mindfulness originates, from right mindfulness right concentration originates, from right concentration right liberation originates, from right liberation right knowledge and vision of liberation originates.

The characteristic mode of conveying the meaning is connected.

6.

The Mode of the Four Arrays Collection

68. Therein, what is the mode of the four arrays collection?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind" - guarded means protected - this is the language. What is the Blessed One's intention here? Those who will wish to be freed from bad destinations, they will become those who live by the Teaching - this is the Blessed One's intention here. For Kokālika, having corrupted his mind regarding the elders Sāriputta and Moggallāna, was reborn in the great Paduma hell. And the Blessed One is endowed with a mind protected by mindfulness; it is said in the discourse "the mind should be protected by mindfulness."

The mode of the four arrays collection is completed.

7.

The Mode of Conveying Terms by Conversion

69. Therein what is the mode of conveying terms by conversion?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind, ranging in right intention" is serenity. "Putting right view in the forefront" is insight. "Having known rise and fall" is the full understanding of suffering. "A monk who overcomes sloth and torpor" is the abandoning of origin. "Would abandon all bad destinations" is cessation. These are the four truths.

This is the application of the mode of conveying terms by conversion.

8.

The Classification Guide Combination

70. Therein, what is the Classification Guide Combination?

The verse "Therefore with a guarded mind, ranging in right intention." The wholesome side should be explained by the wholesome side. The unwholesome side should be explained by the unwholesome side.

This is the application of the Classification Guide Combination.

9.

The Conversion Guide Combination

71. Therein, what is the Conversion Guide Combination?

The verse "Therefore with a guarded mind, ranging in right intention." When serenity and insight are developed, cessation is the fruit, suffering is fully understood, origin is abandoned, the path is developed by the opposite.

The mode of conversion is applied.

10.

Application of the Mode of Synonyms

72. Therein, what is the application of the mode of synonyms?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind" - mind, mentality, consciousness, mind faculty, mind base, cognition, state of cognition, this is the synonym. "Ranging in right intention" - intention of renunciation, intention of non-ill will, intention of harmlessness, this is the synonym. "Preceded by right view" - right view is the weapon of wisdom, sword of wisdom, jewel of wisdom, light of wisdom, goad of wisdom, palace of wisdom, this is the synonym.

The method of synonyms is applied.

11.

Synopsis of Descriptions

73. Therein, what is the synopsis of descriptions?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind" is the description of the term for mindfulness. "Ranging in right intention" is the description of development of serenity. "Putting right view in the forefront, having known rise and fall" is the deposited description of the plane of vision. "A monk who overcomes sloth and torpor" is the description of complete abandoning of origin, "would abandon all bad destinations" is the description of development of the path.

The synopsis of descriptions is finished.

12.

The Combination of the Mode of Conveying by Descent

74. Therein, what is the combination of the mode of conveying by descent?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind, ranging in right intention." "One who puts right view in the forefront" - when right view is grasped, the five faculties are grasped, this is descent through the faculties.

Those same faculties are true knowledge, with the arising of true knowledge, ignorance ceases; with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; thus everything, this is descent through dependent origination.

Those same five faculties are included in the three aggregates - with the aggregate of virtue, with the aggregate of concentration, with the aggregate of wisdom. This is descent through the aggregates.

Those same five faculties are included among formations. Whatever formations that are taintless, but not factors of existence, those formations are included in the element of mental phenomena, this is descent through the elements.

That element of mental phenomena is included in the base of mental phenomena, which base is taintless, but not a factor of existence, this is descent through the bases.

The mode of descent is applied.

13.

The Mode of Purification

75. Therein, what is the mode of purification?

The verse "Therefore with a guarded mind, ranging in right intention." Where the arousal is pure, that question is answered. But where the arousal is not pure, that question is not yet answered.

The mode of purification is applied.

14.

The Mode of Standpoint

76. Therein, what is the mode of standpoint?

The verse "Therefore with a guarded mind, ranging in right intention." "Therefore with a guarded mind" is unity. Mind, mentality, consciousness, this is diversity. "Ranging in right intention" is unity. The intention of renunciation, intention of non-ill will, intention of harmlessness, this is diversity. "Preceded by right view" is unity. Right view is that which is 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, knowledge of the path, knowledge of the cause, knowledge of states arisen from causes, knowledge of conditions, knowledge of states arisen from conditions, that which is knowledge and vision as it really is in each case, breakthrough, penetration, arrival at truth, this is diversity. "Having known rise and fall" is unity, by way of arising: with ignorance as condition, formations; with formations as condition, consciousness; thus everything comes to be origination. By way of falling away: with the cessation of ignorance, formations cease; thus everything comes to cessation, this is diversity. "A monk who overcomes sloth and torpor" is unity, sloth is that which is the unpliancy and unwieldiness of mind, torpor is that which is the sluggishness of body, this is diversity. "Would abandon all bad destinations" is unity, in comparison to deities and human beings, the planes of misery are a bad destination; in comparison to Nibbāna, all rebirths are a bad destination, this is diversity.

The standpoint method is applied.

15.

The Mode of Collating Requisites

77. Therein, what is the mode of collating requisites?

The verse "Therefore with a guarded mind, ranging in right intention." This is the requisite of serenity and insight.

The mode of collating requisites is concluded.

16.

The Mode of Collating Collation

78. Therein, what is the mode of collating collation?

"Therefore with a guarded mind" is the term for the three kinds of good conduct, when the mind is guarded, bodily action, verbal action and mental action are guarded. "One who puts right view in the forefront" - when right view is developed, the Noble Eightfold Path is developed. For what reason? For from right view right intention originates, from right intention right speech originates, from right speech right action originates, from right action right livelihood originates, from right livelihood right effort originates, from right effort right mindfulness originates, from right mindfulness right concentration originates, from right concentration right liberation originates, from right liberation right knowledge and vision of liberation originates. This is the individual without residue remaining and the element of Nibbāna without residue remaining.

The method of conveying the meaning is concluded.

Thus spoke the Venerable Mahākaccāyana -

The application of the modes is completed.

The Origin of Methods

79. Therein what is arising from method? A first point is not discerned of both ignorance and craving for existence, therein there is the hindrance of ignorance and the fetter of craving. Beings hindered by ignorance, connected with ignorance, conduct themselves on the side of ignorance, they are called those of view-conduct. Beings fettered by craving, connected with craving, conduct themselves on the side of craving, they are called those of craving-conduct. Those of view-conduct who have gone forth outside of this dwell pursuing the pursuit of self-mortification. Those of craving-conduct who have gone forth outside of this dwell pursuing the pursuit of sensual happiness in sensual pleasures.

What is the reason therein that those of view-conduct who have gone forth outside of this dwell pursuing the pursuit of self-mortification, those of craving-conduct who have gone forth outside of this dwell pursuing the pursuit of sensual happiness in sensual pleasures? Outside of this there is no establishment of truth, from where would there be explanation of the four truths or skill in serenity and insight or attainment of peaceful happiness! Those without direct knowledge of peaceful happiness, with perverted minds, spoke thus: "There is no happiness through happiness, happiness is to be attained through suffering." One who pursues sensual pleasures increases the world, one who increases the world produces much merit - those with such perception, such a view, seeking happiness through suffering, perceiving merit in sensual pleasures, dwell pursuing self-mortification and pursuing sensual happiness, they without direct knowledge of that increase only disease, increase only the tumour, increase only the dart, and being afflicted by disease, oppressed by the tumour, pierced by the dart, experiencing ups and downs in hell, animal realm, ghost realm and titan realm, experiencing rise and fall, they find no medicine for disease, tumour and dart. Therein self-mortification and pursuit of sensual happiness are defilement, serenity and insight are cleansing. Self-mortification and pursuit of sensual happiness are disease, serenity and insight are medicine that destroys disease. Self-mortification and pursuit of sensual happiness are a tumour, serenity and insight are medicine that destroys the tumour. Self-mortification and pursuit of sensual happiness are a dart, serenity and insight are medicine that extracts the dart.

Therein defilement is suffering, attachment to that is craving which is the origin, the cessation of craving is the cessation of suffering, serenity and insight are the way leading to the cessation of suffering - these are the four truths. Suffering is to be fully understood, origin is to be abandoned, the path is to be developed, cessation is to be realised.

80. Therein those of speculative disposition approach form as self. Feeling...etc... perception...etc... formations...etc... approach consciousness as self. Those of craving disposition approach self as possessing form. Or form as in self, or self as in form, as possessing feeling...etc... as possessing perception...etc... as possessing formations...etc... approach self as possessing consciousness, or consciousness as in self, or self as in consciousness, this is called identity view with twenty bases.

Its opposite is supramundane right view, followed by right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, this is the Noble Eightfold Path. These three aggregates are the aggregate of virtuous behaviour, the aggregate of concentration, the aggregate of wisdom. The aggregate of virtuous behaviour and the aggregate of concentration are serenity, the aggregate of wisdom is insight. Therein identity is suffering, the origin of identity is the origin of suffering, the cessation of identity is the cessation of suffering, the Noble Eightfold Path is the way leading to the cessation of suffering - these are the four truths. Suffering is to be fully understood, origin is to be abandoned, the path is to be developed, cessation is to be realised.

Therein those who approach form as self. Feeling...etc... perception...etc... formations...etc... approach consciousness as self. These are called "those who hold the doctrine of annihilation." Those who approach self as possessing form. Or form as in self, or self as in form. Those who as possessing feeling...etc... those who as possessing perception...etc... those who as possessing formations...etc... those who approach self as possessing consciousness, or consciousness as in self, or self as in consciousness. These are called "those who hold the doctrine of eternalism," therein both extremes of annihilation and eternalism are the occurrence of the round of rebirths. Its opposite is the middle way, the Noble Eightfold Path, this is the ending of the round of rebirths. Therein occurrence is suffering, attachment to that is craving which is the origin, the cessation of craving is the cessation of suffering, the Noble Eightfold Path is the way leading to the cessation of suffering - these are the four truths. Suffering is to be fully understood, origin is to be abandoned, the path is to be developed, cessation is to be realised.

Therein annihilation and eternalism in brief is identity view with twenty bases, in detail the sixty-two kinds of views, their opposite is the forty-three aids to enlightenment, the eight deliverances, the ten bases of kasiṇa. The sixty-two kinds of views are a net of delusion flowing without beginning or end. The forty-three aids to enlightenment are the diamond of knowledge that tears apart the net of delusion. Therein delusion is ignorance, the net is craving for existence, therefore it is said "a first point is not discerned of both ignorance and craving for existence."

81. Therein one of view-conduct who has gone forth in this Dispensation becomes one whose habit is in accordance with effacement and has intense reverence for effacement. One of craving-conduct who has gone forth in this Dispensation becomes one whose habit is in accordance with training and has intense reverence for training. One of view-conduct entering the fixed course of rightness becomes a Teaching-follower. One of craving-conduct entering the fixed course of rightness becomes a faith-follower, one of view-conduct progresses by pleasant practice with both slow and swift direct knowledge. One of craving-conduct progresses by painful practice with both slow and swift direct knowledge.

What is the reason therein that one of craving-conduct progresses by painful practice with both slow and swift direct knowledge, for his sensual pleasures are not given up, and being separated from sensual pleasures he withdraws painfully and slowly understands the Teaching? But this one who is of a view nature is from the start disinterested in sensual pleasures. Being detached from that, he quickly withdraws and quickly understands the Teaching. The painful practice is twofold: with sluggish direct knowledge and with swift direct knowledge. The pleasant practice too is twofold: with sluggish direct knowledge and with swift direct knowledge. Beings too are twofold: those with weak faculties and those with sharp faculties. Those with weak faculties withdraw slowly and understand the Teaching slowly. Those with sharp faculties withdraw quickly and understand the Teaching quickly - these are the four ways of practice. Whoever has escaped, is escaping, or will escape, they do so only by these four ways of practice. Thus the noble ones explain the fourfold path for the turning away from delight that dwells in passion, dear to fools, practised by the unwise, which is craving for existence. This is called the plane of the method of turning away from delight, therefore it is said "through serenity, craving and ignorance."

82. For those wholesome and unwholesome things in the expositions, they should be examined in two ways - following the round of the world and following the ending of the world's round. The round means the round of rebirths. The ending of the round is Nibbāna. Actions and defilements are the cause of the round of rebirths. Therein action should be explained as volition and mental. How should that be seen? By accumulation, all defilements should be explained through the four inversions. Where should they be seen? In the mass of defilements with ten bases. What are the ten bases? Four nutriments, four inversions, four kinds of clinging, four bonds, four knots, four taints, four floods, four darts, four stations for consciousness, four wrong courses. In the first nutriment is the first inversion, in the second nutriment is the second inversion, in the third nutriment is the third inversion, in the fourth nutriment is the fourth inversion. In the first inversion is the first clinging. In the second inversion is the second clinging, in the third inversion is the third clinging, in the fourth inversion is the fourth clinging. In the first clinging is the first bond, in the second clinging is the second bond, in the third clinging is the third bond, in the fourth clinging is the fourth bond. In the first bond is the first knot, in the second bond is the second knot, in the third bond is the third knot, in the fourth bond is the fourth knot, in the first knot is the first taint, in the second knot is the second taint, in the third knot is the third taint, in the fourth knot is the fourth taint. In the first taint is the first flood, in the second taint is the second flood, in the third taint is the third flood, in the fourth taint is the fourth flood. In the first flood is the first dart, in the second flood is the second dart, in the third flood is the third dart, in the fourth flood is the fourth dart. In the first dart is the first station for consciousness, in the second dart is the second station for consciousness, in the third dart is the third station for consciousness, in the fourth dart is the fourth station for consciousness, in the first station for consciousness is the first wrong course. In the second station for consciousness is the second wrong course. In the third station for consciousness is the third wrong course, in the fourth station for consciousness is the fourth wrong course.

83. Therein, physical nutriment and contact as nutriment, these are corruptions of the individual of craving temperament. Mental volition as nutriment and consciousness as nutriment, these are corruptions of the individual of view temperament. Therein, the inversion "beautiful in the foul" and the inversion "pleasure in suffering," these are corruptions of the individual of craving temperament. The inversion "permanent in the impermanent" and the inversion "self in non-self," these are corruptions of the individual of view temperament. Therein, clinging to sensual pleasures and clinging to existence, these are corruptions of the individual of craving temperament. Clinging to views and clinging to a doctrine of self, these are corruptions of the individual of view temperament. Therein, the bond of sensual pleasure and the bond of existence, these are corruptions of the individual of craving temperament. The bond of views and the bond of ignorance, these are corruptions of the individual of view temperament. Therein, the bodily knot of covetousness and the bodily knot of ill will, these are corruptions of the individual of craving temperament. The bodily knot of grasping and the bodily knot of adherence to "this is truth," these are corruptions of the individual of view temperament. Therein, the taint of sensual desire and the taint of existence, these are corruptions of the individual of craving temperament. The taint of views and the taint of ignorance, these are corruptions of the individual of view temperament. Therein, the flood of sensuality and the flood of existence, these are corruptions of the individual of craving temperament. The flood of views and the flood of ignorance, these are corruptions of the individual of view temperament. Therein, the dart of lust and the dart of hatred, these are corruptions of the individual of craving temperament. The dart of conceit and the dart of delusion, these are corruptions of the individual of view temperament. Therein, the station for consciousness based on form and the station for consciousness based on feeling, these are corruptions of the individual of craving temperament. The station for consciousness based on perception and the station for consciousness based on formations, these are corruptions of the individual of view temperament. Therein, going to the wrong course through desire and going to the wrong course through hatred, these are corruptions of the individual of craving temperament. Going to the wrong course through fear and going to the wrong course through delusion, these are corruptions of the individual of view temperament.

84. Therein, in physical nutriment there is the inversion "beautiful in the foul," in contact nutriment there is the inversion "pleasure in suffering," in consciousness nutriment there is the inversion "permanent in the impermanent," in mental volition nutriment there is the inversion "self in non-self." Standing in the first inversion, one clings to sensual pleasures, this is called sensual clinging; standing in the second inversion, one clings to future existence, this is called existence clinging; standing in the third inversion, one clings to views that delight in the round of rebirths, this is called view clinging; standing in the fourth inversion, one clings to a self that lasts for an aeon, this is called clinging to a doctrine of self.

Through sensual clinging one is bound by sensual pleasures, this is called the sensual bond; through clinging to existence one is bound by existences, this is called the bond of existence; through clinging to views one is bound by evil views, this is called the bond of views; through clinging to the doctrine of self one is bound by ignorance, this is called the bond of ignorance.

Standing in the first bond, one knots the body with covetousness, this is called the bodily knot of covetousness; standing in the second bond, one knots the body with ill will, this is called the bodily knot of ill will; standing in the third bond, one knots the body with grasping, this is called the bodily knot of grasping; standing in the fourth bond, one knots the body with adherence to "this is truth," this is called the bodily knot of adherence to "this is truth."

For one thus knotted, the defilements flow. And from where are they said to flow? From underlying tendency or from obsession. There, through the bodily knot of covetousness comes the taint of sensual desire, through the bodily knot of ill will comes the taint of existence, through the bodily knot of grasping comes the taint of views, through the bodily knot of adherence to "this is truth" comes the taint of ignorance.

For one whose four taints have reached expansion, they become floods. Thus from the expansion of taints comes the expansion of floods. Therein, from the taint of sensual pleasure comes the flood of sensual pleasure, from the taint of existence comes the flood of existence, from the taint of views comes the flood of views, from the taint of ignorance comes the flood of ignorance.

These four floods of his, accompanied by underlying tendencies, having entered into his disposition, stand striking at his heart; therefore they are called darts. Therein, through the flood of sensual pleasure comes the dart of lust, through the flood of existence comes the dart of hatred, through the flood of views comes the dart of conceit, through the flood of ignorance comes the dart of delusion.

His consciousness, consumed by these four darts, becomes established in four things: in form, in feeling, in perception, in formations. There, consciousness with the dart of lust sprinkled with delight is a station for consciousness going to form, consciousness with the dart of hatred sprinkled with delight is a station for consciousness going to feeling, consciousness with the dart of conceit sprinkled with delight is a station for consciousness going to perception, consciousness with the dart of delusion sprinkled with delight is a station for consciousness going to formations.

For one whose consciousness is supported by these four stations for consciousness, consciousness takes a wrong course through four things: through desire, hatred, fear, and delusion. There, through lust one takes a wrong course through desire, through hatred one takes a wrong course through hatred, through fear one takes a wrong course through fear, through delusion one takes a wrong course through delusion. Thus indeed that action and these defilements are the cause of the round of rebirths, in this way all defilements should be explained through the four inversions.

85. Therein, these are the four directions: physical nutriment, the inversion "beautiful in the foul," sensual clinging, sensual bond, bodily knot of covetousness, taint of sensual pleasure, flood of sensuality, dart of lust, station of consciousness based on form, and going to the wrong course through desire - this is the first direction.

Contact nutriment, the inversion "pleasure in suffering," existence clinging, existence bond, bodily knot of ill will, taint of existence, flood of existence, dart of hatred, station of consciousness based on feeling, and going to the wrong course through hatred - this is the second direction.

Consciousness nutriment, the inversion "permanent in the impermanent," view clinging, view bond, bodily knot of grasping, taint of views, flood of views, dart of conceit, station of consciousness based on perception, going to the wrong course through fear—this is the third direction.

Mental volition nutriment, the inversion "self in non-self," clinging to a doctrine of self, ignorance bond, bodily knot of adherence to "this is truth," taint of ignorance, flood of ignorance, dart of delusion, station of consciousness based on formations, going to the wrong course through delusion—this is the fourth direction.

Therein, physical nutriment and the inversion "beautiful in the foul," sensual clinging, sensual bond, bodily knot of covetousness, taint of sensual pleasure, flood of sensuality, dart of lust, station of consciousness based on form, and going to the wrong course through desire - these ten terms are one in meaning, and different only in phrasing. These are corruptions of the individual of lustful temperament.

Therein, contact nutriment and the inversion "pleasure in suffering," existence clinging, existence bond, bodily knot of ill will, taint of existence, flood of existence, dart of hatred, station of consciousness based on feeling, and going to the wrong course through hatred - these ten terms are one in meaning and different only in phrasing, these are corruptions of the individual of hateful temperament.

Therein, consciousness nutriment and the inversion "permanent in the impermanent," view clinging, view bond, bodily knot of grasping, taint of views, flood of views, dart of conceit, station of consciousness based on perception, and going to the wrong course through fear - these ten terms are one in meaning and different only in phrasing. These are corruptions of the individual of view temperament who is slow-witted.

Therein, mental volition nutriment and the inversion "self in non-self," clinging to a doctrine of self, ignorance bond, bodily knot of adherence to "this is truth," taint of ignorance, flood of ignorance, dart of delusion, station of consciousness based on formations, and going to the wrong course through delusion - these ten terms are one in meaning and different only in phrasing. These are corruptions of the individual of view temperament who is elevated.

Therein, physical nutriment and contact nutriment, these go to full understanding through the undirected gateway to liberation, consciousness nutriment through voidness, mental volition nutriment through the signless; therein, the inversion "beautiful in the foul" and the inversion "pleasure in suffering," these go to abandonment and disappearance through the undirected gateway to liberation. The inversion "permanent in the impermanent" through voidness, the inversion "self in non-self" through the signless. Therein, clinging to sensual pleasures and clinging to existence go to abandonment through the undirected gateway to liberation. Clinging to views through voidness, clinging to a doctrine of self through the signless. Therein, the bond of sensual pleasure and the bond of existence go to abandonment through the undirected gateway to liberation, the bond of views through voidness, the bond of ignorance through the signless. Therein, the bodily knot of covetousness and the bodily knot of ill will go to abandonment through the undirected gateway to liberation, the bodily knot of grasping through voidness, the bodily knot of adherence to "this is truth" through the signless.

Therein, the taint of sensual desire and the taint of existence go to abandonment through the undirected gateway to liberation, the taint of views through voidness, the taint of ignorance through the signless. Therein, the flood of sensual pleasure and the flood of existence go to abandonment through the undirected gateway to liberation, the flood of views through voidness, the flood of ignorance through the signless. Therein, the dart of lust and the dart of hatred go to abandonment through the undirected gateway to liberation, the dart of conceit through voidness, the dart of delusion through the signless. Therein, the station for consciousness among forms and the station for consciousness among feelings go to full understanding through the undirected gateway to liberation, among perceptions through voidness, among formations through the signless.

Therein, taking a wrong course through desire and taking a wrong course through hatred go to abandonment through the undirected gateway to liberation, taking a wrong course through fear goes to abandonment through voidness, taking a wrong course through delusion goes to abandonment through the signless gateway to liberation. Thus all phenomena that follow the round of the world emerge. Those worlds through three gateways to liberation.

86. Here is the emergence -

Four ways of practice, four establishments of mindfulness, four meditative absorptions, four dwellings, four right strivings, four wonderful and marvellous things, four standpoints, four developments of concentration, four states partaking of happiness, four immeasurables.

First way of practice first establishment of mindfulness, second way of practice second establishment of mindfulness, third way of practice third establishment of mindfulness, fourth way of practice fourth establishment of mindfulness. The first establishment of mindfulness is the first meditative absorption, the second establishment of mindfulness is the second meditative absorption, the third establishment of mindfulness is the third meditative absorption. The fourth establishment of mindfulness is the fourth meditative absorption. The first meditative absorption is the first dwelling, the second meditative absorption is the second dwelling, the third meditative absorption is the third dwelling, the fourth meditative absorption is the fourth dwelling. The first dwelling is the first right striving, the second dwelling is the second right striving, the third dwelling is the third right striving, the fourth dwelling is the fourth right striving. The first right striving is the first wonderful and marvellous thing, the second is the second, the third is the third, the fourth right striving is the fourth wonderful and marvellous thing. The first wonderful and marvellous thing is the first standpoint, the second wonderful and marvellous thing is the second standpoint, the third wonderful and marvellous thing is the third standpoint, the fourth wonderful and marvellous thing is the fourth standpoint. The first standpoint is the first development of concentration, the second standpoint is the second development of concentration, the third standpoint is the third development of concentration, the fourth standpoint is the fourth development of concentration. The first development of concentration is the first thing partaking of happiness, the second development of concentration is the second thing partaking of happiness, the third development of concentration is the third thing partaking of happiness, the fourth development of concentration is the fourth thing partaking of happiness. The first thing partaking of happiness is the first immeasurable, the second thing partaking of happiness is the second immeasurable, the third thing partaking of happiness is the third immeasurable, the fourth thing partaking of happiness is the fourth immeasurable. The first way when developed and cultivated fulfils the first establishment of mindfulness, the second way when developed and cultivated fulfils the second establishment of mindfulness, the third way when developed and cultivated fulfils the third establishment of mindfulness, the fourth way when developed and cultivated fulfils the fourth establishment of mindfulness. The first establishment of mindfulness when developed and cultivated fulfils the first meditative absorption, the second establishment of mindfulness when developed and cultivated fulfils the second meditative absorption, the third establishment of mindfulness when developed and cultivated fulfils the third meditative absorption, the fourth establishment of mindfulness when developed and cultivated fulfils the fourth meditative absorption.

The first meditative absorption when developed and cultivated fulfils the first dwelling, the second meditative absorption when developed and cultivated fulfils the second dwelling, the third meditative absorption when developed and cultivated fulfils the third dwelling, the fourth meditative absorption when developed and cultivated fulfils the fourth dwelling. The first dwelling, when developed and cultivated, fulfils the non-arising of unarisen evil unwholesome states, the second dwelling, when developed and cultivated, fulfils the abandoning of arisen evil unwholesome states, the third dwelling, when developed and cultivated, fulfils the arising of unarisen wholesome states, the fourth dwelling, when developed and cultivated, fulfils the maintenance, non-decay and increase of arisen wholesome states. The first right striving, when developed and cultivated, fulfils the abandoning of conceit, the second right striving, when developed and cultivated, fulfils the uprooting of attachment, the third right striving, when developed and cultivated, fulfils the abandoning of ignorance, the fourth right striving, when developed and cultivated, fulfils the subsiding of existence. The abandoning of conceit, when developed and cultivated, fulfils the standpoint of truth, the uprooting of attachment, when developed and cultivated, fulfils the standpoint of giving up, the abandoning of ignorance, when developed and cultivated, fulfils the standpoint of wisdom, the subsiding of existence, when developed and cultivated, fulfils the standpoint of peace. The standpoint of truth, when developed and cultivated, fulfils concentration through desire, the standpoint of giving up, when developed and cultivated, fulfils concentration through energy, the standpoint of wisdom, when developed and cultivated, fulfils concentration through mind, the standpoint of peace, when developed and cultivated, fulfils concentration through investigation. Concentration through desire, when developed and cultivated, fulfils restraint of the faculties, concentration through energy, when developed and cultivated, fulfils austerity, concentration through mind, when developed and cultivated, fulfils enlightenment, concentration through investigation, when developed and cultivated, fulfils relinquishment of all acquisitions. Restraint of the faculties, when developed and cultivated, fulfils loving-kindness, austerity, when developed and cultivated, fulfils compassion, enlightenment, when developed and cultivated, fulfils altruistic joy, relinquishment of all acquisitions, when developed and cultivated, fulfils equanimity.

87. Therein, these are the four directions: the first way of practice, the first establishment of mindfulness, the first meditative absorption, the first dwelling, the first right striving, the first wonderful and marvellous thing, truth as standpoint, concentration through desire, restraint of the faculties, loving-kindness - this is the first direction.

The second way of practice, the second establishment of mindfulness, the second dwelling, the second right striving, the second wonderful and marvellous thing, existence as standpoint, concentration through energy, austerity, compassion - this is the second direction.

The third way of practice, the third establishment of mindfulness, the third meditative absorption, the third dwelling, the third right striving, the third wonderful and marvellous thing, wisdom as standpoint, concentration through mind, enlightenment, altruistic joy - this is the third direction.

The fourth way of practice, the fourth establishment of mindfulness, the fourth meditative absorption, the fourth dwelling, the fourth right striving, the fourth wonderful and marvellous thing, peace as standpoint, concentration through investigation, relinquishment of all acquisitions, equanimity - this is the fourth direction.

Therein, the first way of practice, the first establishment of mindfulness, the first meditative absorption, the first dwelling, the first right striving, the first wonderful and marvellous thing, truth as standpoint, concentration through desire, restraint of the faculties, loving-kindness - these ten terms are one in meaning and different only in phrasing. This is the medicine for an individual of lustful temperament.

The second way of practice, the second establishment of mindfulness, the second meditative absorption, the second dwelling, the second right striving, the second wonderful and marvellous thing, relinquishment as standpoint, concentration through energy, austerity, compassion - these ten terms are one in meaning and different only in phrasing. This is the medicine for a person of hateful temperament.

The third way of practice, the third establishment of mindfulness, the third meditative absorption, the third dwelling, the third right striving, the third wonderful and marvellous thing, wisdom as standpoint, concentration through mind, enlightenment, altruistic joy - these ten terms are one in meaning and different only in phrasing. This is the medicine for one of slow understanding with view temperament.

The fourth way of practice, the fourth establishment of mindfulness, the fourth meditative absorption, the fourth dwelling, the fourth right striving, the fourth wonderful and marvellous thing, peace as standpoint, concentration through investigation, relinquishment of all acquisitions, equanimity - these ten terms are one in meaning and different only in phrasing. This is the medicine for one with an arrogant view.

Therein, painful practice with sluggish direct knowledge and painful practice with swift direct knowledge are the gateway to undirected liberation, pleasant practice with sluggish direct knowledge is the gateway to empty liberation, pleasant practice with swift direct knowledge is the gateway to signless liberation.

Therein, the establishment of mindfulness of contemplating the body in the body and the establishment of mindfulness of contemplating feelings in feelings are the gateway to undirected liberation, the establishment of mindfulness of contemplating mind in mind is the gateway to empty liberation. Contemplation of mind-objects in mind-objects is the signless gateway to liberation.

Therein the first and second meditative absorption are the undirected gateway to liberation, the third meditative absorption is the emptiness gateway to liberation, the fourth meditative absorption is the signless gateway to liberation.

Therein the first and second dwelling are the undirected gateway to liberation, the third dwelling is the emptiness gateway to liberation, the fourth dwelling is the signless gateway to liberation.

Where the first and second right striving are the undirected gateway to liberation, the third right striving is the emptiness gateway to liberation, the fourth right striving is the signless gateway to liberation.

Therein the abandoning of conceit and uprooting of attachment are the undirected gateway to liberation, the abandoning of ignorance is the emptiness gateway to liberation, the subsiding of existence is the signless gateway to liberation.

Therein the standpoint of truth and the standpoint of giving up are the undirected gateway to liberation, the standpoint of wisdom is the emptiness gateway to liberation, the standpoint of peace is the signless gateway to liberation.

Therein concentration through desire and concentration through energy are the undirected gateway to liberation, concentration through mind is the emptiness gateway to liberation, concentration through investigation is the signless gateway to liberation.

Therein restraint of the faculties and austerity are the undirected gateway to liberation, enlightenment is the emptiness gateway to liberation, relinquishment of all acquisitions is the signless gateway to liberation.

Therein loving-kindness and compassion are the undirected gateway to liberation, altruistic joy is the emptiness gateway to liberation, equanimity is the signless gateway to liberation.

These are their diversions. Four nutriments have as their counterpart the four ways of practice... Four inversions have as their counterpart the four foundations of mindfulness. Four kinds of clinging have as their counterpart the four meditative absorptions. Four bonds have as their counterpart the four dwellings. Four knots have as their counterpart the four right strivings. Four taints have as their counterpart the four wonderful and marvellous things. Four floods have as their counterpart the four standpoints. Four darts have as their counterpart the four developments of concentration. Four stations for consciousness have as their counterpart the four states partaking of happiness. Four wrong courses have as their counterpart the four immeasurables.

The lions - the Enlightened Ones, privately enlightened ones, and disciples who have destroyed lust, hatred and delusion - their sport is development, realization and making an end. The sport with faculties as standpoint and the sport with inversions as standpoint. The faculties have the true Teaching as their range, the inversions have defilements as their range. This is called the plane of both the lion's sport method and the method of surveying the directions. Therefore it is said "one who leads through inversions to defilements." For those in the expositions that are "wholesome and unwholesome."

Therein, those who progress by painful practice with both slow and swift direct knowledge, these are two individuals; those who progress by pleasant practice with both slow and swift direct knowledge, these are two individuals. Of those four individuals this is the defilement: four nutriments, four inversions, four kinds of clinging, four bonds, four knots, four taints, four floods, four darts, four stations for consciousness, four wrong courses. Of those four individuals this is the cleansing: four ways of practice, four establishments of mindfulness, four meditative absorptions, four dwellings, four right strivings, four wonderful and marvellous things, four standpoints, four developments of concentration, four states partaking of happiness, four immeasurables.

88. Therein, those who progress by painful practice with both slow and swift direct knowledge, these are two individuals. Those who progress by pleasant practice with both slow and swift direct knowledge, these are two individuals. Therein, one who progresses by pleasant practice with swift direct knowledge, this is one who understands quickly. One who progresses by the common way, this is one who understands after detailed explanation. One who progresses by painful practice with slow direct knowledge, this is one who needs guidance.

Therein the Blessed One points out serenity to the person who understands quickly, insight to the one who needs guidance, both serenity and insight to the one who understands after detailed explanation. There the Blessed One points out gentle teaching of the Teaching to the person who understands quickly, sharp to the one who needs guidance, gentle and sharp to the one who understands after detailed explanation, there the Blessed One teaches the Teaching in brief to the person who understands quickly, in brief and in detail to the one who understands after detailed explanation, in detail to the one who needs guidance. There the Blessed One points out escape to the person who understands quickly, points out danger and escape to the one who understands after detailed explanation, points out gratification, danger and escape to the one who needs guidance. There the Blessed One establishes the training in higher wisdom for the person who understands quickly, higher mind for the one who understands after detailed explanation, higher virtuous behavior for the one who needs guidance.

Therein, those who progress by painful practice with both slow and swift direct knowledge, these are two individuals. Those who progress by pleasant practice with both slow and swift direct knowledge. These are two individuals. Thus these four become three: one who understands quickly, one who understands after explanation, and one who needs guidance.

Of those three individuals this is the defilement, three unwholesome roots - greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root, three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct; three unwholesome thoughts - thought of sensual pleasure, thought of ill will, thought of harmfulness; three unwholesome perceptions - perception of sensual pleasure, perception of ill will, perception of harmfulness; three distorted perceptions - perception of permanence, perception of pleasure, perception of self; three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; three kinds of suffering - suffering as pain, suffering as formations, suffering as change; three fires - the fire of lust, the fire of hatred, the fire of delusion; three darts - the dart of lust, the dart of hatred, the dart of delusion; three tangles - the tangle of lust, the tangle of hatred, the tangle of delusion; three unwholesome investigations - unwholesome bodily action, unwholesome verbal action, unwholesome mental action. Three failures - failure in virtue, failure in view, failure in conduct. Of those three individuals this is the cleansing. Three wholesome roots - non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root. Three kinds of good conduct - good bodily conduct, good verbal conduct, good mental conduct. Three wholesome thoughts - thought of renunciation, thought of non-ill will, thought of harmlessness. Three kinds of concentration - concentration with thought and examination, concentration without thought but with examination only, concentration without thought and examination. Three wholesome perceptions - perception of renunciation, perception of non-ill will, perception of harmlessness. Three undistorted perceptions - perception of impermanence, perception of suffering, perception of non-self. Three wholesome investigations - wholesome bodily action, wholesome verbal action, wholesome mental action. Three kinds of purity - bodily purity, verbal purity, mental purity; three successes - success in virtue, success in concentration, success in wisdom. Three trainings - training in higher virtuous behaviour, training in higher mind, training in higher wisdom; three aggregates - the aggregate of virtuous behaviour, the aggregate of concentration, the aggregate of wisdom. Three gateways to liberation - emptiness, the signless, the undirected.

Thus these four become three, three become two - one of craving temperament and one of view temperament.

Of those two individuals this is the defilement: craving and ignorance, shamelessness and fearlessness of wrongdoing, unmindfulness and lack of clear comprehension, unwise attention and laziness, stubbornness and egotism and possessiveness, lack of faith and negligence, not listening to the true Teaching and lack of restraint, covetousness and ill will, hindrance and fetter, anger and resentment, contempt and insolence, envy and selfishness, deceitfulness and fraud, eternalist view and annihilationist view.

Of those two individuals this is the cleansing: serenity and insight, moral shame and fear of wrongdoing, mindfulness and clear comprehension, careful attention and arousal of energy, gentleness and knowledge of the Teaching and knowledge by inference and knowledge of destruction and knowledge of non-arising, faith and diligence, listening to the true Teaching and restraint, non-covetousness and non-ill will, liberation of mind through fading away of lust and liberation by wisdom through fading away of ignorance, breakthrough and fewness of wishes and contentment, non-anger and non-resentment, non-contempt and non-insolence, abandoning of envy and abandoning of selfishness, true knowledge and liberation, deliverance with the conditioned as object and deliverance with the unconditioned as object, the element of Nibbāna with residue remaining and the element of Nibbāna without residue remaining.

This is called the plane of both the three-feathered method and the hook method. Therefore it is said "one who leads from unwholesome with roots" and "having surveyed with surveying the directions."

The Origin of Methods is concluded.

The Foundation of the Teaching

89. Therein where are the eighteen root terms to be seen? In the Foundation of the Teaching. Therein what is the Foundation of the Teaching? A discourse partaking of defilement, a discourse partaking of development, a discourse partaking of penetration, a discourse partaking of the adept, a discourse partaking of both defilement and development, a discourse partaking of both defilement and penetration, a discourse partaking of both defilement and the adept, a discourse partaking of defilement and penetration and the adept, a discourse partaking of defilement and development and penetration, a discourse partaking of both development and penetration, a discourse partaking of defilement by craving, a discourse partaking of defilement by views, a discourse partaking of defilement by misconduct, a discourse partaking of cleansing from craving, a discourse partaking of cleansing from views, a discourse partaking of cleansing from misconduct.

Therein defilement is threefold - The defilement of craving, the defilement of views, the defilement of misconduct. Therein the defilement of craving becomes purified through serenity, that serenity is the aggregate of concentration. The defilement of views becomes purified through insight, that insight is the aggregate of wisdom. The defilement of misconduct becomes purified through good conduct, that good conduct is the aggregate of virtuous behaviour. For one established in virtuous behaviour, if attachment arises in regard to existences, thus this merit-producing base consisting in development of serenity and insight leads to rebirth there. These four discourses, when made shared, become eight, those same eight discourses, when made shared, become sixteen.

When these sixteen discourses are divided, the discourse becomes divided ninefold. A verse should be inferred from a verse, an exposition should be inferred from an exposition. A discourse should be inferred from a discourse.

90. Therein what is a discourse pertaining to defilement?

This is a discourse pertaining to defilement.

Monks, there are these four ways of taking a wrong course. What are the four? One takes a wrong course through desire, takes a wrong course through hatred, takes a wrong course through delusion, takes a wrong course through fear. These, monks, are the four ways of taking a wrong course. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this -

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

91. "Here, monks, I understand a certain person with a corrupted mind, having encompassed his mind with my mind, (how this person behaves, what way he is practising, and what path he has entered upon). If this person were to die at this time, he would be deposited in hell just as he is. What is the reason for this? Indeed, monks, his mind is corrupted, and it is because of corruption of mind, monks, that some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell." The Blessed One spoke on this matter. Herein this is what was said -

This too was said by the Blessed One, so I heard.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

92.

This is a discourse pertaining to defilement.

This is a discourse pertaining to defilement.

Therein what is a discourse on the portion of mental dispositions?

This is a discourse pertaining to habitual tendencies.

93. Mahānāma the Sakyan said this to the Blessed One - "Venerable Sir, this Kapilavatthu is successful and prosperous, with a large population and crowded with people, with congested streets. When I enter Kapilavatthu in the evening after visiting the Blessed One or monks worthy of esteem, I encounter a rogue elephant, a rogue horse, a rogue chariot, a rogue cart, a rogue person. At that time, Venerable Sir, my mindfulness regarding the Blessed One becomes muddled, my mindfulness regarding the Teaching becomes muddled, my mindfulness regarding the Community becomes muddled. Then, Venerable Sir, this occurs to me: 'If I should die at this evening time, what would be my destination, what would be my future state?'"

"Do not be afraid, Mahānāma, do not be afraid, Mahānāma, your death will not be evil, your passing will not be evil. Mahānāma, possessed of four qualities a noble disciple slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. With which four? Here, Mahānāma, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant...etc... the Enlightened One, the Blessed One.' Towards the Teaching...etc... towards the Community...etc... he is endowed with virtues dear to the noble ones, unbroken...etc... conducive to concentration. "Just as, Mahānāma, a tree slants towards the east, slopes towards the east, inclines towards the east, if it were cut at the root, in which direction would it fall?" "In whichever direction it slants, slopes, and inclines, Venerable Sir." "Even so, Mahānāma, possessed of these four qualities a noble disciple slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Do not be afraid, Mahānāma, do not be afraid, Mahānāma, your death will not be evil, your passing will not be evil."

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

94. The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several monks were making robes for the Blessed One - "The Blessed One's robe is finished; after three months he will set out on tour." Now on that occasion Isidatta and Purāṇa the chief ministers were dwelling in Sāketa on some business. Isidatta and Purāṇa the chief ministers heard: "Several monks, it seems, are making robes for the Blessed One. The Blessed One's robe is finished; after three months he will set out on tour."

Then Isidatta and Purāṇa the chief ministers stationed a man on the road: "Good man, when you see the Blessed One coming, the Arahant, the perfectly enlightened one, then you should inform us." After staying for two or three days, that man saw the Blessed One coming from afar, and having seen him, he approached Isidatta and Purāṇa the chief ministers, and having approached, said this to Isidatta and Purāṇa the chief ministers: "Venerable sirs, the Blessed One is coming, the Arahant, the perfectly enlightened one; now is the time for whatever you think is appropriate."

Then Isidatta and Purāṇa the chief ministers approached the Blessed One, and having approached and paid homage to the Blessed One, they followed behind the Blessed One. Then the Blessed One left the road and approached the foot of a certain tree; having approached, he sat down on the prepared seat. Isidatta and Purāṇa the chief ministers, having paid homage to the Blessed One, sat down to one side, and seated to one side, those Isidatta and Purāṇa the chief ministers said this to the Blessed One -

"Venerable sir, when we hear that the Blessed One 'will set out on tour from Sāvatthī to the Kosalans,' we feel discontented and dejected at that time, thinking 'The Blessed One will be far from us.' "Venerable sir, when we hear that the Blessed One 'has set out on tour from Sāvatthī to the Kosalans,' we feel discontented and dejected at that time, thinking 'The Blessed One is far from us'...etc...

"Venerable sir, when we hear that the Blessed One 'will set out on tour from the Kāsians to the Magadhans,' we feel discontented and dejected at that time, thinking 'The Blessed One will be far from us.' Venerable sir, when we hear that the Blessed One 'has set out on tour from the Kāsians to the Magadhans,' we feel great discontent and great dejection at that time, thinking 'The Blessed One is far from us.'

"Venerable sir, when we hear that the Blessed One 'will set out on tour from the Magadhans to the Kāsians,' we feel content and joyful at that time, thinking 'The Blessed One will be near us.' Venerable sir, when we hear that the Blessed One 'has set out on tour from the Magadhans to the Kāsians,' we feel content and joyful at that time, thinking 'The Blessed One is near us'...etc...

"Venerable sir, when we hear that the Blessed One 'will set out on tour from the Kosalans to Sāvatthī,' We feel content and joyful at that time, thinking 'The Blessed One will be near us.'

"Venerable sir, when we hear that the Blessed One 'is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park,' we feel great content and great joy at that time, thinking 'The Blessed One is near us.'"

"Therefore, builders, the household life is confinement, a path of dust, going forth is the open air, and it is enough, carpenters, for diligence." "There is indeed, Venerable Sir, from this confinement another confinement that is more confining and reckoned as more confining." "But what, carpenters, from this confinement is another confinement that is more confining and reckoned as more confining?"

"Here, Venerable Sir, when King Pasenadi of Kosala wishes to go out to the pleasure grounds, after we have prepared those elephants of King Pasenadi of Kosala that are for riding, we seat his beloved and agreeable queens one in front and one behind, and, Venerable Sir, those sisters had such an odour. Just like when a box of perfumes is being opened, as is natural for royal princesses adorned with fragrances. And, Venerable Sir, the bodily contact of those sisters was like that of a tuft of cotton-wool or kapok, as is natural for royal princesses delicately nurtured. And at that time, Venerable Sir, the dragon had to be guarded. Those sisters had to be guarded. Oneself had to be guarded. But, Venerable Sir, we do not recall generating any evil thoughts towards those sisters, this indeed, Venerable Sir, from this confinement is another confinement that is more confining and reckoned as more confining.

"Therefore, builders, the household life is confinement, a path of dust, going forth is the open air. And it is enough, carpenters, for diligence. Carpenters, possessed of four qualities a noble disciple is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.

"With which four? Here, carpenters, a learned noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant...etc... the Enlightened One, the Blessed One', towards the Teaching...etc... towards the Community...etc... dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing without division. Carpenters, possessed of these four qualities a noble disciple is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.

"You, carpenters, are possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant...etc... the Enlightened One, the Blessed One', towards the Teaching...etc... towards the Community...etc... Whatever gift there may be in the family, all that shall be shared with the virtuous ones of good qualities. What do you think, chief builders, how many kinds of people in Kosala are equal to you, that is, in giving and sharing? "It is a gain for us, Venerable Sir, it is well-gained for us, Venerable Sir, that the Blessed One understands us thus."

This is a discourse pertaining to habitual tendencies.

95.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

96. "Here, monks, I understand a certain person with a confident mind, having encompassed his mind with my mind, (how this person behaves, what way he is practising, and what path he has entered upon). If this person were to die at this time, he would be deposited in heaven just as he is. What is the reason for this? Indeed, monks, his mind is confident, and it is because of confidence of mind that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world." The Blessed One spoke on this matter. Herein this is what was said -

"This too was said by the Blessed One, so I heard."

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

"Moreover, having done service at the dust-stūpas made for those bearing the ten powers, people rejoice in the heavens."

This is a discourse pertaining to habitual tendencies.

97.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

98.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

This is a discourse pertaining to habitual tendencies.

99. Therein what is a discourse on the portion of penetration?

This is a discourse on the portion of penetration.

"For one who is virtuous, Ānanda, there is no need for the volition: 'How might non-regret arise in me?' This is the natural order, Ānanda, that non-regret arises in one who is virtuous. For one without regret, Ānanda, there is no need for the volition: 'How might gladness arise in me?' This is the natural order, Ānanda, that gladness arises in one without regret. For one who is gladdened, Ānanda, there is no need for the volition: 'How might rapture arise in me?' This is the natural order, Ānanda, that rapture arises in one who is gladdened. For one with rapture, Ānanda, there is no need for the volition: 'How might my body become tranquil?' This is the natural order, Ānanda, that for one with rapture the body becomes tranquil. For one tranquil in body, Ānanda, there is no need for the volition: 'How might I feel pleasure?' This is the natural order, Ānanda, that one tranquil in body feels pleasure. For one who is happy, Ānanda, there is no need for the volition: 'How might concentration arise in me?' This is the natural order, Ānanda, that concentration arises in one who is happy. For one who is concentrated, Ānanda, there is no need for the volition: 'How might I understand things as they really are?' This is the natural order, Ānanda, that one concentrated understands things as they really are. For one understanding things as they really are, Ānanda, there is no need for the volition: 'How might disenchantment arise in me?' This is the natural order, Ānanda, that one understanding things as they really are becomes disenchanted. For one who is becoming disenchanted, Ānanda, there is no need for the volition: 'How might dispassion arise in me?' This is the natural order, Ānanda, that one who is becoming disenchanted becomes dispassionate. For one who is becoming dispassionate, Ānanda, there is no need for the volition: 'How might liberation arise in me?' This is the natural order, Ānanda, that one who is becoming dispassionate becomes liberated. For one who is liberated, Ānanda, there is no need for the volition: 'How might the knowledge and vision of liberation arise in me?' This is the natural order, Ānanda, that the knowledge and vision of liberation arises in one who is liberated."

This is a discourse on the portion of penetration.

100.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

101.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

102.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

103.

This is a discourse on the portion of penetration.

This is a discourse on the portion of penetration.

"Monks, there are four things that should be realized. What are the four? Monks, there are things that should be realized through vision and wisdom, there are things that should be realized through mindfulness and wisdom, there are things that should be realized through the body and wisdom, there are things that should be understood through wisdom and realized through wisdom.

"And what, monks, are the things that should be realized through vision and wisdom? The divine eye that is well purified, surpassing human vision, should be realized through vision and wisdom.

"And what, monks, are the things that should be realized through mindfulness and wisdom? The recollection of past abodes should be realized through mindfulness and wisdom.

"And what, monks, are the things that should be realized through the body and wisdom? The discriminations of spiritual powers and cessation should be realized through the body and wisdom.

"And what, monks, are the things that should be understood through wisdom and realized through wisdom? Knowledge of the destruction of the taints should be understood through wisdom and realized through wisdom.

This is a discourse on the portion of penetration.

104. Therein what is a discourse on the portion of one beyond training?

This is a discourse pertaining to one beyond training.

The tenth exposition about the Venerable Sāriputta's wandering should be done.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

This is a discourse pertaining to one beyond training.

105. "Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, and is called a Perfectly Enlightened One. Monks, a monk liberated by wisdom is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, and is called one liberated by wisdom.

"Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, regarding feeling...etc... in perception...etc... of formations...etc... is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, and is called a Perfectly Enlightened One. Monks, a monk liberated by wisdom is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, and is called one liberated by wisdom.

"There, monks, what is the distinction, what is the disparity, what is the difference between the Truth Finder, an Arahant, a Perfectly Enlightened One, and a monk liberated by wisdom?" "Venerable Sir, our teachings are rooted in the Blessed One...etc...

"Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, is the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he is the knower of the path, the discoverer of the path, the one skilled in the path. And now, monks, his disciples dwell following the path, endowed with it afterwards. This, monks, is the distinction, this is the disparity, this is the difference between the Truth Finder, an Arahant, a Perfectly Enlightened One, and a monk liberated by wisdom."

This is a discourse pertaining to one beyond training.

106. Therein what is a discourse partaking of both defilement and development?

"It rains too much on what is covered" is defilement, "it rains too little on what is open" is development, "therefore uncover what is covered, thus it will not rain too much on it" is both defilement and development. This is a discourse partaking of both defilement and development.

"Great king, these four individuals exist and are found in the world. Which four? darkness with darkness as destination, darkness with light as destination, light with darkness as destination, light with light as destination." Therein, both the individual who is light with darkness as destination and the individual who is darkness with darkness as destination, these two individuals partake of defilement; the individual who is darkness with light as destination and the individual who is light with light as destination, these two individuals partake of development. This is a discourse partaking of both defilement and development.

Therein what is a discourse partaking of both defilement and penetration?

This is the penetration. This is a discourse partaking of both defilement and penetration.

107. "Monks, what one intends, what one plans, and what one tends towards. This becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for consciousness. When that consciousness is supported and increases, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, in the future there come to be birth, aging and death, sorrow, lamentation, pain, displeasure, and despair. Such is the origin of this entire mass of suffering.

"Monks, when one does not intend and does not plan, but still tends towards something. This becomes a basis for the maintenance of consciousness. When there is a basis, there is a support for consciousness. When that consciousness is supported and increases, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, in the future there come to be birth, aging and death, sorrow, lamentation, pain, displeasure, and despair. Such is the origin of this entire mass of suffering." This is the defilement.

"But monks, when one neither intends, nor plans, nor tends towards anything. This does not become a basis for the maintenance of consciousness. When there is no basis, there is no support for consciousness. When that consciousness is unsupported and does not increase, there is no production of renewed existence in the future. When there is no production of renewed existence in the future, future birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering," this is penetration. This is a discourse partaking of both defilement and penetration.

108. Therein what is a discourse partaking of both defilement and the adept?

"'Ocean, ocean,' monks, the unlearned worldling says, but that, monks, in the noble discipline is not an ocean; that, monks, is a great mass of water, a great expanse of water. The eye, monks, is a person's ocean, its current consists of forms. This is the defilement.

"One who withstands that current consisting of forms, this one is called, monks, one who has crossed the ocean of the eye with its waves, whirlpools, sharks, and monsters, gone beyond to the far shore, standing on high ground as a brahmin." This is the one beyond training.

"The ear, monks...etc... nose...etc... tongue...etc... The body...etc... The mind, monks, is a person's ocean, its current consists of mind-objects. This is the defilement.

"One who withstands that current consisting of mind-objects, this one is called, monks, one who has crossed the ocean of the mind with its waves, whirlpools, sharks, and monsters, gone beyond to the far shore, standing on high ground as a brahmin." This is the one beyond training. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this -

This is the one beyond training. This is a discourse partaking of both defilement and the adept.

"Monks, there are these six hooks in the world for the calamity and affliction of beings and living beings. What six? There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk seeks delight in them, welcomes them, holds to them, and stands engaged with them, this monk is called, monks, one who has swallowed the hook, who has met with calamity and disaster, to be dealt with as the Evil One wishes.

"There are, monks, sounds cognizable by the ear...etc... Odours cognizable by the nose...etc... Tastes cognizable by the tongue...etc... Tactile objects cognizable by the body...etc... Mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk seeks delight in them, welcomes them, holds to them, and stands engaged with them. This monk is called, monks, one who has swallowed the hook, who has met with calamity and disaster, to be dealt with as the Evil One wishes." This is the defilement.

"There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not seek delight in them, does not welcome them, does not hold to them, this monk is called, monks, one who has not swallowed the hook, who has broken and destroyed the hook, who has not met with calamity and disaster, not to be dealt with as the Evil One wishes.

"There are, monks, sounds cognizable by the ear... etc... Mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not seek delight in them, does not welcome them, does not hold to them. This monk is called, monks, one who has not swallowed the hook, who has broken and destroyed the hook, who has not met with calamity and disaster, not to be dealt with as the Evil One wishes." This is the one beyond training. This is a discourse partaking of both defilement and the adept.

109. Therein what is a discourse partaking of defilement and penetration and the adept?

"But this holy life is lived for the abandoning of existence"; This is the penetration;

"Whatever ascetics or brahmins spoke of release from existence through existence, I say all of them are not released from existence." Whatever ascetics or brahmins spoke of escape from existence through extermination, I say all of them are 'not escaped from existence'. "For dependent on acquisition this suffering arises." This is the defilement.

"With the destruction of all clinging, there is no origination of suffering." This is the penetration.

"Look at this world: beings are overcome with ignorance, delighting in what has come to be, not freed from existence. Whatever states of existence there are, in all places, in every way, all those states of existence are impermanent, suffering, and subject to change." This is the defilement.

This is the one beyond training. This is a discourse partaking of defilement and penetration and the adept.

"Monks, there are these four individuals. Which four? The one going with the stream, the one going against the stream, the one who stands still, and the brahmin who has crossed over, gone beyond, stands on high ground. Therein, that individual who goes with the stream, this individual partakes of defilement. Therein, that individual who goes against the stream and the one who stands still, these two individuals partake of penetration. Therein, that individual who has crossed over, gone beyond, the brahmin who stands on high ground, this one is an adept. This is a discourse partaking of defilement and penetration and the adept.

110. Therein what is a discourse partaking of defilement and development and penetration?

There are six types of birth: there is the individual who is dark with dark birth who generates dark states, there is the individual who is dark with dark birth who generates bright states, there is the individual who is dark with dark birth who attains Nibbāna which is neither dark nor bright with neither-dark-nor-bright result and is seen in its finality, there is the individual who is bright with bright birth who generates dark states, there is the individual who is bright with bright birth who generates bright states, there is the individual who is bright with bright birth who attains Nibbāna which is neither dark nor bright with neither-dark-nor-bright result and is seen in its finality.

Therein, both the individual who is dark with dark birth who generates dark states and the individual who is bright with bright birth who generates dark states, these two individuals partake of defilement.

Therein, both the individual who is dark with dark birth who generates bright states and the individual who is bright with bright birth who generates bright states, these two individuals partake of development.

Therein, both the individual who is dark with dark birth who attains Nibbāna which is neither dark nor bright with neither-dark-nor-bright result and is seen in its finality, and the individual who is bright with bright birth who attains Nibbāna which is neither dark nor bright with neither-dark-nor-bright result and is seen in its finality, these two individuals partake of penetration, this is a discourse partaking of defilement and development and penetration.

"Monks, there are these four kinds of action. What are the four? There is dark action with dark result, there is bright action with bright result, there is dark-and-bright action with dark-and-bright result, there is action that is neither dark nor bright with neither-dark-nor-bright result, the highest action, the supreme action, leading to the destruction of action."

Therein, both that dark action with dark result and that dark-and-bright action with dark-and-bright result, this is defilement. And whatever action is bright with bright result, this is development. And whatever action is neither dark nor bright with neither-dark-nor-bright result, the highest action, the supreme action, leading to the destruction of action, this is penetration. This is a discourse partaking of defilement and development and penetration.

111. Therein what is a discourse partaking of both development and penetration?

"And what should be well done are merits" is development. "Or the abandoning of fetters" is penetration.

"Having done meritorious deeds, those who have done merit go from heaven to heaven" is development. "Through abandoning the fetters, they are released from aging-and-death" is penetration. This is a discourse partaking of both development and penetration.

"Monks, there are these two kinds of striving. Which two? One who, having gone forth from home to homelessness, gives up robes, almsfood, lodging, and medicinal requisites, and one who, having gone forth from home to homelessness, attains the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. Therein, one who, having gone forth from home to homelessness, gives up robes, almsfood, lodging, and medicinal requisites, this is development.

One who, having gone forth from home to homelessness, attains the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna, this is penetration. This is a discourse partaking of both development and penetration.

Therein, a discourse partaking of defilement by craving should be explained only on the side of craving with three kinds of craving - by craving for sensual pleasure, craving for existence, and craving for non-being. Or in whatever object one is attached, it should be explained by that, its detail being the thirty-six courses of the net of craving.

Therein a discourse dealing with the defilement of view should be explained through the aspect of view by annihilation and eternalism, or in whatever object one adheres through view, thinking "This alone is truth, all else is false," it should be explained by that, its detail being the sixty-two kinds of views.

Therein a discourse dealing with the defilement of misconduct should be explained by volition, by mental action, through the three kinds of misconduct - by misconduct of body, misconduct of speech, misconduct of mind, its detail being the ten unwholesome courses of action.

Therein a discourse pertaining to cleansing through craving should be explained by serenity, a discourse pertaining to cleansing through views should be explained by insight, a discourse pertaining to cleansing through misconduct should be explained by good conduct. Three unwholesome roots. What is the reason for this? For the production of the round of rebirths. Thus in the round of rebirths thus produced, bodily misconduct, good bodily conduct, verbal misconduct, good verbal conduct, mental misconduct, good mental conduct - by this unwholesome result of action this characteristic of a fool is produced. This is a discourse pertaining to defilement.

By this wholesome result of action this characteristic of a great man is produced. This is a discourse pertaining to habitual tendencies.

Therein, a discourse pertaining to defilement should be explained with four planes of defilement - the plane of underlying tendencies, the plane of obsession, the plane of fetters, and the plane of clinging. For one with underlying tendencies, obsession arises; when obsessed, one is fettered; when fettered, one clings; 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 these four planes of defilement, all defilements are included and converge; this is a discourse pertaining to defilement.

A discourse pertaining to habitual tendencies should be explained with three kinds of good conduct, a discourse pertaining to penetration should be explained with four truths, a discourse pertaining to one beyond training should be explained with three qualities - with qualities of the Enlightened Ones, qualities of the privately enlightened ones, and the plane of disciples. To be explained in the domain of meditators.

112. Therein what are the eighteen root terms? Mundane and supramundane and both mundane and supramundane, standpoint of beings and standpoint of states and both standpoint of beings and standpoint of states, knowledge and what can be known and both knowledge and what can be known, vision and development and both vision and development, one's own statement and another's statement and both one's own statement and another's statement, what should be answered and what should not be answered and both what should be answered and what should not be answered, action and result and both action and result, wholesome and unwholesome and both wholesome and unwholesome, what is allowed and what is prohibited and both what is allowed and what is prohibited, and praise.

Therein what is mundane?

This is mundane.

"Monks, there are these four ways of taking a wrong course all... etc... his fame diminishes, like the moon in the dark fortnight." This is mundane.

"Monks, there are these eight worldly conditions. What are the eight? Gain and loss, fame and obscurity, blame and praise, happiness and suffering. These, monks, are the eight worldly conditions." This is mundane.

Therein what is supramundane?

"One whose faculties are stilled; Like horses well tamed by the charioteer;

Who has abandoned conceit and is taintless - even deities envy such a one."

This is supramundane.

"Monks, there are these five supramundane faculties. What are the five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These, monks, are the five supramundane faculties." This is supramundane.

Therein what is mundane and supramundane?

"Having obtained human existence two, what should be done and what should not be done" - two verses. What is here "And what should be well done are merits" and "Having done meritorious deeds, those who have done merit go from heaven to heaven." This is mundane.

What is here "Or the abandoning of fetters" and "Through abandoning the fetters, they are released from aging-and-death," this is supramundane. This is both mundane and supramundane.

"If in consciousness as nutriment, monks, there is descent of name-and-form, with the descent of name-and-form there is renewed existence, with renewed existence there is birth, with birth, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering. Monks, just as in the case of a great tree, whatever roots of it that grow downwards and those that grow across, all of them carry the sap upwards. Even so, monks, that great tree, with that nutriment and that fuel, would stand for a long time. Even so, monks, when there is consciousness as nutriment, there is descent of name-and-form all...etc... such is the origin of this entire mass of suffering." This is mundane.

"If in consciousness as nutriment, monks, there is no descent of name-and-form, when there is no descent of name-and-form there is no renewed existence, when there is no renewed existence there is no birth, when there is no birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. Monks, just as in the case of a great tree, then a person would come along bringing a spade and basket, he would cut that tree at the root, having cut at the root he would dig around it, having dug around it he would pull out the roots, even down to the finest rootlets and fibres. He would cut that tree into pieces, having cut it into pieces he would split them, having split them he would make them into chips, having made them into chips he would dry them in the wind and sun, having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Even so, monks, that great tree would be cut at the root, made like a palm stump, obliterated, and incapable of arising in the future. Even so, monks, when there is no consciousness as nutriment, there is no descent of name-and-form, when there is no descent of name-and-form all...etc... such is the cessation of this entire mass of suffering." This is supramundane. This is both mundane and supramundane.

113. Therein what is the standpoint regarding beings?

This is the standpoint regarding beings.

This is the standpoint regarding beings.

"Monks, a good friend endowed with seven factors should not be abandoned for life even if being separated, dismissed, or having one's neck wrung. With which seven? They are loved, agreeable, respected, esteemed, an adviser, patient with speech, speaks profound talk, and does not urge one towards what is impossible. Monks...etc... should not be abandoned. This is what the Blessed One said, and having said this, the Fortunate One. The Teacher further said this:

This is the standpoint regarding beings.

Therein what is the standpoint regarding the Teaching?

This is the standpoint regarding the Teaching.

This is the standpoint regarding the Teaching.

Therein what is the standpoint regarding beings and the standpoint regarding the Teaching?

"Monks, there are these four bases for spiritual power. Which four? The basis for spiritual power possessed of concentration due to desire and volitional formations of striving, energy...etc... mind. The basis for spiritual power possessed of concentration due to investigation and volitional formations of striving." This is the standpoint regarding the Teaching.

He merges the mind into the body and the body into the mind, and dwells having entered into and attained the perception of pleasure and perception of lightness in the body. This is the standpoint regarding beings, this is the standpoint regarding beings and the standpoint regarding the Teaching.

114. Therein what is knowledge?

This is knowledge.

This is knowledge.

Therein what is to be known?

This should be understood.

"Monks, because of not understanding and not penetrating the Four Noble Truths, both you and I have wandered and roamed through this long course of saṃsāra...etc... Monks, this noble truth of suffering has been understood and penetrated, the noble truth of the origin of suffering has been understood and penetrated, the noble truth of the cessation of suffering has been understood and penetrated, the noble truth of the way leading to the cessation of suffering has been understood and penetrated. Craving for existence has been cut off, the conduit to existence has been destroyed, there is now no more renewed existence. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this -

This should be understood.

Therein what is knowledge and what should be understood? Form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. This should be understood.

Knowing thus, seeing thus, the noble disciple sees "Form is impermanent," sees "Feeling is impermanent," "Perception...etc... formations...etc... sees "Consciousness is impermanent." This is knowledge.

He is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness. 'He is freed from suffering', I say. This is knowledge and the knowable.

"All formations are impermanent" - this is the knowable. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is knowledge and the knowable.

"All formations are suffering" - this is the knowable. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is knowledge and the knowable.

"All phenomena are non-self" - this is the knowable. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is knowledge and the knowable.

"Soṇa, whatever ascetics or brahmins who regard themselves thus: 'I am better' or regard themselves thus: 'I am equal' or regard themselves thus: 'I am inferior' in relation to form which is impermanent, suffering, and subject to change. What else but not seeing it as it really is. In impermanent feeling...etc... in impermanent perception...etc... in impermanent formations...etc... regarding consciousness which is impermanent, suffering, and subject to change, they regard thus: 'I am better' or regard thus: 'I am equal' or regard thus: 'I am inferior', what else but not seeing it as it really is." This should be understood.

"But, Soṇa, whatever ascetics or brahmins who regarding form which is impermanent, suffering, and subject to change, do not regard thus: 'I am better' or do not regard thus: 'I am equal' or do not regard thus: 'I am inferior', what else but seeing things as they really are. In impermanent feeling...etc... in impermanent perception...etc... in impermanent formations...etc... regarding consciousness which is impermanent, suffering, and subject to change, they do not regard thus: 'I am better' or do not regard thus: 'I am equal' or do not regard thus: 'I am inferior', what else but seeing things as they really are. This is knowledge.

This is knowledge and the knowable.

Therein what is vision?

115.

This is vision.

This is vision.

"Monks, possessed of the four factors of stream-entry, a noble disciple, if he wishes, may declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. Having roamed and wandered through deities and human beings at most seven times, I will make an end of suffering.'" With which four? Here, monks, a noble disciple's faith in the Truth Finder is established, grounded, increased, rooted, unshakeable by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world together with the Teaching, he has reached the goal in the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise,' that is, the removal of vanity...etc... cessation, Nibbāna, and together with the Teaching he has those who are wished for, desired, dear, agreeable, both householders and those gone forth. He is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration. Monks, possessed of these four factors of stream-entry, a noble disciple, if he wishes, may declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. Having roamed and wandered through deities and human beings at most seven times, I will make an end of suffering.'

This is vision.

Therein, what is development?

This is development.

"Monks, there are these four terms of the Teaching. What are the four? Non-covetousness is a term of the Teaching, non-ill will is a term of the Teaching, right mindfulness is a term of the Teaching, right concentration is a term of the Teaching, these, monks, are the four terms of the Teaching." This is development.

Therein what is both vision and development? "Five one should cut off, five one should abandon" - this is vision. "Five more one should develop. A monk who has transcended five ties is called one who has crossed the flood" - this is development. This is both vision and development.

"Monks, there are these three faculties. What are the three? The faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge. And what, monks, is the faculty of 'I shall know the unknown'? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the breakthrough to the noble truth of suffering that has not been broken through to, for the breakthrough to the noble truth of the origin of suffering...etc... of the cessation of suffering...etc... generates desire, makes effort, arouses energy, exerts his mind, and strives for the breakthrough to the noble truth of the way leading to the cessation of suffering. This, monks, is called the faculty of 'I shall know the unknown'. This is vision.

"And what, monks, is the faculty of final knowledge? Here, monks, a monk 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'...etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is the faculty of final knowledge.

And what, monks, is the faculty of one who has final knowledge? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, and he understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, is called "the faculty of final knowledge." This is development.

This is both vision and development.

116. Therein what is one's own statement?

This is one's own statement.

"Monks, there are these three characteristics of a fool, signs of a fool, attributes of a fool, by which others perceive a fool as a fool. What are the three? Monks, a fool is one who thinks badly, speaks badly, and does bad actions. These, monks, are the three characteristics of a fool, signs of a fool, attributes of a fool.

"Monks, there are these three characteristics of a wise person, signs of a wise person, attributes of a wise person, by which others perceive a wise person as a wise person. What are the three? A wise person, monks, is one who thinks well, speaks well, and does good actions. These, monks, are the three characteristics of a wise person, signs of a wise person, attributes of a wise person."

This is one's own statement.

Therein what is another's speech?

This is another's speech.

'Let there be victory, lord of deities, through what is well spoken. Let there be victory, Vepacitti, through what is well spoken. Speak a verse, Vepacitti.' Then, monks, Vepacitti, lord of asuras, spoke this verse -

When this verse was spoken by Vepacitti, lord of asuras, monks, the asuras rejoiced, while the deities remained silent. Then, monks, Vepacitti, lord of asuras, said this to Sakka, lord of deities: 'Speak a verse, lord of deities'. When this was said, monks, Sakka, lord of deities, spoke this verse -

When this verse was spoken by Sakka, lord of deities, monks, the deities rejoiced, while the asuras remained silent. Then, monks, Sakka, lord of deities, said this to Vepacitti, lord of asuras: 'Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, lord of asuras, spoke this verse -

When this verse was spoken by Vepacitti, lord of asuras, monks, the asuras rejoiced, while the deities remained silent. Then Vepacitti, lord of asuras, said this to Sakka, lord of deities: 'Speak a verse, lord of deities.' When this was said, monks, Sakka, lord of deities, spoke these verses -

When these verses were spoken by Sakka, lord of deities, monks, the deities rejoiced, while the asuras remained silent. This is another's speech.

117. Therein what is one's own speech and another's speech?

Both what is attained and what is to be attained are covered with dust, for one who trains while afflicted. Those who take training, virtue, vow, life, holy life, and essence of service as their core - this is one extreme. And those who hold this doctrine and this view: "there is no fault in sensual pleasures" - this is the second extreme. These two extremes increase the cemetery, and the cemeteries increase views. Not knowing these two extremes directly, some hold back, some overreach. This is another's speech.

But those who, having known directly both extremes, did not get stuck there and did not conceive by that, for them there is no describing their round of existence. This is one's own statement. This inspired utterance is both one's own statement and another's statement.

King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind: 'To whom is the self dear, to whom is the self not dear?' Then, Venerable Sir, this occurred to me: 'Those who engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, to them the self is not dear. Although they might say: 'The self is dear to us', yet to them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves, therefore to them the self is not dear. Those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct, to them the self is dear. Although they might say: 'The self is not dear to us', yet to them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear. That they do to themselves by themselves. Therefore to them the self is dear."

"So it is, great king, so it is, great king. Great king, those who engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, therefore to them the self is not dear. Although they might say: 'The self is dear to us', yet to them the self is not dear. What is the reason for this? Great king, for what one who is not dear would do to one who is not dear, that they do to themselves by themselves, therefore to them the self is not dear. But great king, those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct, to them the self is dear. Although they might say: 'The self is not dear to us', yet to them the self is dear. What is the reason for this? Great king, for what one who is dear would do to one who is dear, that they do to themselves by themselves, therefore to them the self is dear. This is what the Blessed One said...etc... The Teacher -

This sutta is the word of another. The verse is one's own word. This is both one's own word and the word of another.

118. Therein what is to be answered?

When questions are asked, this is to be directly known, this is to be fully understood, this is to be abandoned, this is to be developed, this is to be realized, these things thus grasped produce this fruit. "This is the meaning of those thus grasped" - this is to be explained. "The Enlightened One, the Blessed One is sublime" - one should definitely point out the sublimity of the Enlightened One, the well-expounded nature of the Teaching, and the good practice of the Community. "All formations are impermanent", "All formations are suffering", "All phenomena are non-self" - one should definitely point these out. And whatever else is of such a nature. This is to be explained.

Therein what is not to be explained?

This is not to be answered.

Is the Blessed One's aggregate of virtuous behaviour, aggregate of concentration, aggregate of wisdom, aggregate of liberation, aggregate of knowledge and vision of liberation, conduct, production, welfare-seeking and compassion of such extent in spiritual power? This is not to be answered.

"Monks, with the arising of a Truth Finder, a worthy one, a fully enlightened one in the world, there is the arising of three treasures - the treasure of the Buddha, the treasure of the Teaching, and the treasure of the Community." What is the measure of the three jewels? This is not to be answered.

The domain of an Enlightened One is not to be answered. Knowledge of higher and lower individuals is not to be answered. "Monks, a first point is not discerned of beings hindered by ignorance and fettered by craving, now in hell, now in the animal realm, now in the domain of ghosts, now in the realm of titans, now among deities, now among human beings, running and wandering on." What is the first point is not to be answered. It is not discerned due to the deficiency of knowledge of disciples. The teaching of the Blessed Ones, the Enlightened Ones, is twofold: relating to oneself and relating to others. "It is not discerned" relates to others. "There is no not knowing for the Blessed Ones, the Enlightened Ones" relates to oneself. As the Blessed One addressed a certain monk with reference to the monk Kokālika:

"Just as, monk, a Kosalan cartload of twenty khārikas of sesame seeds...etc... but not just one Abbuda hell. Just as, monk, twenty Abbuda hells make one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells make one Ababa hell. Just as, monk, twenty Ababa hells make one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells make one Ahaha hell. Just as, monk, twenty Ahaha hells make one Kumuda hell. Just as, monk, twenty Kumuda hells make one Sogandhika hell. Just as, monk, twenty Sogandhika hells make one Uppalaka hell. Just as, monk, twenty Uppalaka hells make one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells make one Paduma hell. And in the Paduma hell, monk, the monk Kokālika has been reborn, having harboured resentment in his mind against Sāriputta and Moggallāna." And whatever the Blessed One said "this is immeasurable, incalculable." All that is not to be answered. This is not to be answered.

119. Therein what is to be explained and not to be explained, when that Upaka the Ājīvaka said to the Blessed One "Where, friend Gotama, will you go?" The Blessed One said:

Upaka the Ājīvaka said "Friend Gotama, you claim to be a 'victor'." The Blessed One said:

How is one a victor, by what has one conquered - this is to be explained. What is the conqueror is not to be answered. What is the destruction of taints, the destruction of lust, the destruction of hatred, the destruction of delusion is to be answered. How much is the destruction of taints is not to be answered. This is what is to be answered and what is not to be answered.

There is the Truth Finder is to be answered. "There is form" is to be answered. "Form is the Truth Finder" is not to be answered. "The Truth Finder has form" is not to be answered. "The Truth Finder is in form" is not to be answered. "Form is in the Truth Finder" is not to be answered. Similarly, "there is feeling"...etc... perception...etc... formations...etc... "There is consciousness" is to be answered. "Consciousness is the Truth Finder" is not to be answered. "The Truth Finder has consciousness" is not to be answered. "The Truth Finder is in consciousness" is not to be answered. "Consciousness is in the Truth Finder" is not to be answered. "The Truth Finder is apart from form" is not to be answered. Apart from feeling...etc... in perception...etc... formations...etc... "The Truth Finder is apart from consciousness" is not to be answered. "This Truth Finder is formless"...etc... without feeling...etc... without perception...etc... without formations...etc... "without consciousness" is not to be answered. This is what is to be answered and what is not to be answered.

The Blessed One with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, thus all...etc... 'He understands how beings fare according to their actions' is to be answered. 'What beings, who is the Truth Finder' is not to be answered. This is what is to be answered and what is not to be answered.

There is the Truth Finder is to be answered. 'The Truth Finder exists after death' is not to be answered. This is what is to be answered and what is not to be answered.

120. Therein what is action?

This is action.

"And furthermore, monks, when the fool is lying on a chair, or lying on a bed, or lying on the ground, those evil actions that he did in the past - bodily misconduct, verbal misconduct, mental misconduct - hover, overshadow, and loom over him. Just as, monks, in the evening time the shadows of great mountain peaks hover, overshadow, and loom over the earth. Even so, monks, when the fool is lying on a chair, or lying on a bed, or lying on the ground, those evil actions that he did in the past - bodily misconduct, verbal misconduct, mental misconduct - hover, overshadow, and loom over him. There, monks, the fool thinks thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made any shelter from fear. I have done what is evil, I have done what is cruel, I have done what is wicked; whatever destiny awaits those who have not done what is good, who have not done what is wholesome, who have not made any shelter from fear, who have done evil, who have done what is cruel, who have done what is wicked - that destiny I will go to when I pass away.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion."

"And furthermore, monks, when the wise person is lying on a chair, or lying on a bed, or lying on the ground, those good actions that he did in the past - bodily good conduct, verbal good conduct, mental good conduct - hover, overshadow, and loom over him. Just as, monks, in the evening time the shadows of great mountain peaks hover, overshadow, and loom over the earth. Even so, monks, when the wise person is lying on a chair, or lying on a bed, or lying on the ground, those good actions that he did in the past - bodily good conduct, verbal good conduct, mental good conduct - hover, overshadow, and loom over him. There, monks, the wise person thinks thus - 'Indeed I have not done what is evil, I have not done what is cruel, I have not done what is wicked. I have done what is good, I have done what is wholesome, I have made a shelter from fear; whatever destiny awaits those who have not done evil, who have not done what is cruel, who have not done what is wicked, who have done what is good, who have done what is wholesome, who have made a shelter from fear - that destiny I will go to when I pass away.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. 'I have done merit, I have not done evil; whatever destiny there will be for one who has not done evil, who has not done what is cruel, who has not done what is wicked, who has done merit, who has done what is wholesome, who has made a shelter from fear - that destiny I will experience in the next existence.' Regret does not arise. For a woman or a man, a householder or one gone forth who is free from regret, monks, I say their death is good, their passing away is good." This is action.

"Monks, there are these three kinds of misconduct. What are the three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three kinds of misconduct. "Monks, there are these three kinds of good conduct. What are the three? Good bodily conduct, good verbal conduct, good mental conduct. These, monks, are the three kinds of good conduct. This is action.

Therein, what is the result?

"It is a gain for you, monks, it is well-gained for you, monks, it is an opportunity, monks, obtained for living the holy life. Monks, I have seen the hells called 'of six bases of contact.' There, whatever form one sees with the eye, one sees only undesirable forms, not desirable ones. One sees only disagreeable forms, not agreeable ones. One sees only unpleasant forms, not pleasant ones.

Whatever sound one hears with the ear...etc... with the nose...etc... with the tongue...etc... with the body...etc... whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable phenomena, not desirable ones. One cognizes only disagreeable phenomena, not agreeable ones. One cognizes only unpleasant phenomena, not pleasant ones. It is a gain for you, monks, it is well-gained for you, monks, it is an opportunity, monks, obtained for living the holy life.

Monks, I have seen the heavens called 'of six bases of contact.' There, whatever form one sees with the eye, one sees only desirable forms, not undesirable ones. One sees only agreeable forms, not disagreeable ones. One sees only pleasant forms, not unpleasant ones. Whatever sound one hears with the ear...etc... with the nose...etc... with the tongue...etc... with the body...etc... one cognizes with the mind only desirable phenomena, not undesirable ones. One cognizes only agreeable phenomena, not disagreeable ones. One cognizes only pleasant phenomena, not unpleasant ones. "It is a gain for you, monks, it is well-gained for you, monks, it is an opportunity, monks, obtained for living the holy life." This is the result.

This is the result.

121. Therein what is both action and result?

This is both action and result.

"Do not, monks, be afraid of merits. This, monks, is a designation for happiness, for what is wished for, desired, dear, and agreeable, that is, merits. I directly know, monks, having experienced for a long time the wished for, desired, dear, and agreeable result of merits that were done. Having developed a mind of loving-kindness for seven years, I did not return to this world for seven eons of world-contraction and world-expansion. During the contraction of the eon, monks, I went to the realm of Streaming Radiance. During the expansion of the eon, I was reborn in an empty brahmā mansion. There, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times, monks, I was Sakka, lord of the deities, and many hundreds of times I was a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures, what need is there to speak of regional kingship? Then, monks, I thought: 'Of what action is this the fruit, of what action is this the result, that I am now of such great spiritual power and of such great might?' Then, monks, I thought: 'This is the fruit of three actions, the result of three actions, that I am now of such great spiritual power and of such great might.' Namely: giving, self-control, and restraint. Therein, that which is giving and that which is self-control and that which is restraint, this is the action. That which is the result experienced due to that condition, this is the result. Thus should be explained the Lesser Analysis of Action,

which was taught to the brahmin youth Subha, son of Todeyya. Therein, those states that lead to short life and long life, to much affliction and little affliction, to being uninfluential and influential, to ugliness and beauty, to low family and high family, to poverty and great wealth, and to being unwise and wise, this is action. That which is short life and long life...etc... being unwise and wise, this is result. This is both action and result.

122. Therein what is the wholesome?

This is the wholesome.

This is the wholesome.

"Monks, there are these three wholesome roots. What are the three? Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root. These, monks, are the three wholesome roots. This is the wholesome. "Monks, true knowledge is the forerunner for the attainment of wholesome states, followed by moral shame and fear of wrongdoing." This is the wholesome.

Therein what is the unwholesome?

This is unwholesome.

This is unwholesome.

This is unwholesome.

"Monks, there are these three unwholesome roots, what are the three? Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. These, monks, are the three unwholesome roots. This is unwholesome.

Therein what is wholesome and unwholesome?

Here, when he says "the doer of good reaps good," this is the wholesome. When he says "and the doer of evil reaps evil," this is the unwholesome. This is the wholesome and the unwholesome.

Here, when he says "by beautiful action they go to a good destination," this is the wholesome. When he says "to the plane of misery by foul action," this is the unwholesome. This is the wholesome and the unwholesome.

123. Therein what is permitted?

This is permitted.

"Monks, there are these three duties of monks. What are the three? Here, monks, a monk dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken, endowed with wholesome bodily and verbal action, of pure livelihood. He dwells with energy aroused, steadfast, of firm exertion, not relinquishing the task for the abandoning of unwholesome states, for the development and realization of wholesome states. He is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. These, monks, are the three things to be done by monks." This is permitted.

"Monks, these ten things should be frequently reflected upon by a renunciate. What are the ten? 'I have entered upon a state of being without beauty' should be frequently reflected upon by a renunciate...etc... these, monks, are the ten things that should be frequently reflected upon by a renunciate." This is permitted.

"Monks, there are these three things to be done. What are the three? Good bodily conduct, good verbal conduct, good mental conduct. These, monks, are the three things to be done." This is permitted.

Therein what is prohibited?

The Blessed One said:

Here what was stated first, that is rejected.

"Monks, there are these three things not to be done. What are the three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things not to be done." This is rejected.

124. Therein what is the permitted and prohibited?

Therein when he says "having rightly directed speech and mind," this is the permitted. "Not doing evil with the body," this is the prohibited. "Living in a house with abundant food and drink, faithful, gentle, sharing and generous in speech. Established in these four states, established in the Teaching, one does not fear the next world," this is the permitted. This is the permitted and the prohibited.

Here, when he says "the non-doing of all evil," this is the prohibited, when he says "the acquisition of what is wholesome," this is the permitted. This is the permitted and the prohibited.

I say, lord of devas, that bodily conduct is twofold - to be pursued and not to be pursued. I say, lord of devas, that verbal conduct is twofold - to be pursued and not to be pursued. I say, lord of devas, that mental conduct is twofold...etc... I say, lord of devas, that quest is twofold - to be pursued and not to be pursued.

"I say, lord of devas, that bodily conduct is twofold - to be pursued and not to be pursued", so it was said. And what was the reason for saying this? When pursuing bodily conduct which is such that unwholesome states increase and wholesome states diminish, such bodily conduct should not be pursued. Here, when one knows of bodily conduct: 'When I pursue this bodily conduct, unwholesome states diminish and wholesome states increase', such bodily conduct should be pursued. When it was said "I say, lord of devas, that bodily conduct is twofold - to be pursued and not to be pursued", it was said with reference to this. "Verbal conduct...etc... "I say, lord of devas, that quest is twofold - to be pursued and not to be pursued", so it was said. And what was the reason for saying this? When pursuing quest which is such that unwholesome states increase and wholesome states diminish, such quest should not be pursued. Here, when one knows of quest: 'When I pursue this quest, unwholesome states diminish and wholesome states increase', such quest should be pursued. When it was said "I say, lord of devas, that quest is twofold - to be pursued and not to be pursued", it was said with reference to this.

Here, when he says "to be pursued," this is the permitted. When he says "not to be pursued," this is the prohibited. This is the permitted and the prohibited.

170. Therein, what is praise?

This is praise.

"Monks, there are these three foremost things. What are the three? "Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder is declared foremost among them, is declared best among them, is declared supreme among them, that is, the Arahant, the Perfectly Enlightened One. "Monks, among whatever things are described as conditioned or unconditioned, dispassion is declared foremost among those things, is declared best among them, is declared supreme among them, that is, the subduing of vanity...etc... cessation, Nibbāna. "Monks, among whatever communities are described, groups are described, great assemblies are described, the community of the Truth Finder's disciples is declared foremost among them, is declared best among them, is declared supreme among them, that is, the four pairs of persons, the eight individual persons...etc... field of merit for the world."

This is praise.

Therein the mundane discourse should be explained by two discourses: by that pertaining to defilement and by that pertaining to disposition. The supramundane discourse too should be explained by three discourses: by that pertaining to vision, by that pertaining to development, and by that pertaining to the one beyond training. Both mundane and supramundane. In whatever discourse whatever term is seen pertaining to defilement or pertaining to disposition, by that it should be explained as mundane, and whatever term is seen pertaining to vision or pertaining to development or pertaining to the one beyond training, by that it should be explained as supramundane.

The discourse pertaining to disposition is for the destruction of the discourse pertaining to defilement, the discourse pertaining to vision is for the destruction of the discourse pertaining to disposition, the discourse pertaining to development is for the relinquishment of the discourse pertaining to vision, the discourse pertaining to the one beyond training is for the relinquishment of the discourse pertaining to development, the discourse pertaining to the one beyond training is for the purpose of dwelling happily in this very life.

The supramundane discourse with the standpoint of beings should be explained by twenty-six individuals, they should be investigated through three discourses: that pertaining to vision, that pertaining to development, and that pertaining to one beyond training.

Therein, the discourse pertaining to vision should be explained by five individuals: the one-seed-er, the clan-to-clan goer, the seven-times-at-most attainer, the faith-follower, and the Dhamma-follower - the discourse pertaining to vision should be explained by these five individuals. The discourse pertaining to development should be explained by twelve individuals: one practising for the realization of the fruit of once-returning, the once-returner, one practising for the realization of the fruit of non-returning, the non-returner, one who attains final Nibbāna in the interval, one who attains final Nibbāna upon landing, one who attains final Nibbāna without formation, one who attains final Nibbāna with formation, one going upstream to the Akaniṭṭha realm, one liberated by faith, one attained-to-view, and the body-witness - the discourse pertaining to development should be explained by these twelve individuals. The discourse pertaining to one beyond training should be explained by nine individuals: one liberated by faith, one liberated by wisdom, one liberated by voidness, one liberated by the signless, one liberated by the undirected, one liberated in both respects, one who attains simultaneously, the privately enlightened one, and the fully enlightened one - the discourse pertaining to one beyond training should be explained by these nine individuals. Thus the supramundane discourse with the standpoint of beings should be explained by these twenty-six individuals.

The mundane discourse with the standpoint of beings should be explained by nineteen individuals. They are to be sought according to their temperaments: some with lustful temperament, some with hateful temperament, some with deluded temperament, some with both lustful and hateful temperament, some with both lustful and deluded temperament, some with both hateful and deluded temperament, some with lustful and hateful and deluded temperament, one established in the foreground of lust with lustful temperament, one established in the foreground of lust with hateful temperament, one established in the foreground of lust with deluded temperament, one established in the foreground of lust with lustful and hateful and deluded temperament, one established in the foreground of hate with hateful temperament, one established in the foreground of hate with deluded temperament, one established in the foreground of hate with lustful temperament, one established in the foreground of hate with lustful and hateful and deluded temperament, one established in the foreground of delusion with deluded temperament, one established in the foreground of delusion with lustful temperament, one established in the foreground of delusion with hateful temperament, one established in the foreground of delusion with lustful and hateful and deluded temperament - the mundane discourse with the standpoint of beings should be explained by these nineteen individuals.

The discourse pertaining to habitual tendency should be explained by the virtuous ones, those five virtuous individuals: natural virtue, undertaken virtue, confidence of mind, serenity and insight - the discourse pertaining to habitual tendency should be explained by these five individuals.

The supramundane discourse with the standpoint of the Teaching should be explained by three discourses: by that pertaining to vision, by that pertaining to development, and by that pertaining to the one beyond training.

Both the mundane and supramundane, with the standpoint of beings and with the standpoint of the Teaching, should be explained by both; knowledge should be explained by wisdom, by the faculty of wisdom, by the power of wisdom, by the training in higher wisdom, by the investigation-of-states enlightenment factor, by right view, by discrimination, by investigation, by knowledge of the Teaching, by knowledge by inference, by knowledge of destruction, by knowledge of non-arising, by the faculty of 'I shall know the unknown', by the faculty of final knowledge, by the faculty of one who has final knowledge, by vision, by true knowledge, by enlightenment, by understanding, by intelligence, and by whatever designation of wisdom is obtained, by that it should be explained.

What can be known should be explained by past, future and present, by internal and external, by inferior and superior, by far and near, by conditioned and unconditioned, by wholesome, unwholesome and undeclared, or in brief, by the six objects. Knowledge and what can be known should be explained by both; wisdom too, as an object, is what can be known; whatever has become an object, whether internal or external, all that should be explained by the conditioned and the unconditioned.

Vision, development, one's own statement, another's statement, what should be answered, what should not be answered, action and result - in all cases both of these should be explained as found, having considered how they are explained in the discourse, and whatever other statement the Blessed One speaks, all that should be remembered as explained.

The cause is twofold: both action and defilements, the origin is defilements. Therein defilements should be explained by the discourse pertaining to defilement. Origin should be explained by the discourse pertaining to defilement and by that pertaining to disposition. Therein the wholesome should be explained by four discourses: by that pertaining to disposition, by that pertaining to vision, by that pertaining to development, and by that pertaining to one beyond training. The unwholesome should be explained by the discourse pertaining to defilement. The wholesome and unwholesome should be explained by both of these. What is allowed by the Blessed One should be explained by what is allowed, that is fivefold: restraint, abandoning, development, realization, and what is proper and suitable - what is seen in those various planes should be explained by what is proper and suitable. What is prohibited by the Blessed One should be explained by the reason for prohibition. What is allowed and prohibited should be explained by both of these. Praise should be explained by commendation. That should be understood in five ways: of the Blessed One, of the Teaching, of the noble Community, of the noble teachings, and of the success in mundane qualities of training. Thus praise should be explained in five ways.

The plane of faculties should be explained by nine terms, the plane of defilements should be explained by nine terms, thus these are eighteen terms - nine wholesome terms and nine unwholesome terms - for thus it was said: "Where are the eighteen root terms to be seen? In the establishment of the Dispensation." Thus spoke the Venerable Mahākaccāyana -

The establishment of the Dispensation is explained.

To this extent the Guide is finished, which was spoken by the venerable Mahākaccāyana, approved by the Blessed One, and recited at the First Council.

The Treatise on the Guide is concluded.