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

The Collection of Minor Texts

The Guide Text

1.

First Plane of the Explanation of the Noble Truths

Homage to the Perfectly Enlightened Ones, seers of the ultimate truth

Who have attained the perfections of virtuous behavior and other qualities.

1. There are two causes, two conditions for the arising of right view in a disciple - the voice of another about the connection with truths, and internal careful attention. Therein what is the voice of another? That which is teaching from another, exhortation, instruction, talk about truth, conformity with truth. The four truths - suffering, origin, cessation, path. The teaching, pointing out, revealing, analysing, making plain, proclaiming of these four truths - this is called the voice conforming with truth.

2. Therein what is internal careful attention?

Internal careful attention means that attention which, in accordance with the Teaching as taught, without directing the object externally, is careful attention - this is called careful attention.

That aspect, careful entrance, discrimination, engagement. Just as a person rubbing a dry stick free from moisture with a dry upper fire-stick on the ground would be capable of producing fire. What is the reason for this? Because it is a wise way for producing fire. Even so when one attends to the unerring teaching of suffering, its origin, cessation and the path - this is called careful attention.

Just as three similes occur that were unheard and never heard before. Whoever is not free from lust for sensual pleasures...etc... Two similes should be made carelessly as stated in the latter. Therein, both the voice of another and internal careful attention - these are two conditions. That wisdom which arises through the voice of another - this is called wisdom born of learning. That wisdom which arises through internal careful attention - this is called wisdom born of reflection. These two kinds of wisdom should be known. And the two previous conditions. These are the two causes, two conditions for the arising of right view in a disciple.

3. Therein, that one who does not understand the meaning of what is taught as a connection of truth through hearing from another would experience the meaning - this is not possible. And that one who does not experience the meaning would attend carefully - this is not possible. That one who understands the meaning of what is taught as a connection of truth through hearing from another would experience the meaning - this is indeed possible. And that one who experiences the meaning would attend carefully - this is indeed possible. This is the cause, this is the basis, this is the engagement for a disciple's deliverance, there is no other. This is neither possible to attain superhuman states, the noble vision-and-knowledge, without being engaged in understanding the meaning of the discourse, nor through pursuit of hearing without understanding the meaning of what is heard from another, therefore one who wishes to attain nibbāna should search for meanings through learning. Therein, in the search this is the progressive sequence: sixteen modes of conveying, five methods, eighteen root terms.

Therein, This is the Summary Verse

4. 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 - these are the sixteen modes of conveying.

Therein the Summary Verses

5. Therein, what are the five methods?

Progressive delight, three-branched, lion's play, survey of directions, hook.

Therein the Summary Verses

6. Therein, what are the eighteen root terms?

Ignorance, craving, greed, hatred, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self, serenity, insight, non-greed, non-hatred, non-delusion, perception of foulness, perception of suffering, perception of impermanence, perception of non-self - these are the eighteen root terms. Therein, nine terms are unwholesome wherein all that is unwholesome converges. Nine terms are wholesome wherein all that is wholesome converges.

What are the nine unwholesome terms wherein all that is unwholesome converges?

Ignorance up to perception of self - these are the nine unwholesome terms wherein all that is unwholesome converges.

What are the nine wholesome terms wherein all that is wholesome converges?

Serenity up to perception of non-self - these are the nine wholesome terms wherein all that is wholesome converges. These are the eighteen root terms.

Therein, These are the Summary Verses

Of these eighteen root terms, those nine terms that are unwholesome, this is the origin of suffering; those nine terms that are wholesome, this is the way leading to the cessation of suffering. Thus suffering is the fruit of origin, cessation is the fruit of the way leading to the cessation of suffering. These four noble truths were taught by the Blessed One at Benares.

7. Therein, for the noble truth of suffering, there are immeasurable letters, terms, phrases, aspects, expressions, explanations that have been taught for indicating, illuminating, revealing, analysing, clarifying and describing that meaning, and so too for all the truths. Thus each truth should be investigated through immeasurable letters, terms, phrases, aspects, expressions and explanations, and though that phrasing is through a multiplicity of meanings, yet there is just meaning through a multiplicity of phrasings.

Whatever ascetic or brahmin might say thus: "Having rejected this suffering, I shall make known another suffering" - that would be mere words and when questioned he would not be able to explain. Thus are the truths. Between the night when the Blessed One became enlightened and the night when he attained final Nibbāna, whatever was spoken by the Blessed One - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers - all that was the wheel of Teaching set in motion. There is nothing in the teaching of the Blessed Enlightened Ones that is external to the wheel of Teaching, all of that should be sought in the discourses on the noble Teaching. Therein for comprehension these four noble truths are stable, having the nature of light.

Therein what is suffering? Birth, aging, sickness, death, in brief, the five aggregates of clinging are suffering. Herein this is the description of characteristics: birth has the characteristic of manifestation, aging has the characteristic of maturing, sickness has the characteristic of being painful suffering, death has the characteristic of passing away, sorrow has the characteristic of being tormented by separation from the loved and by change, lamentation has the characteristic of wailing, bodily pain has the characteristic of bodily affliction, displeasure has the characteristic of mental affliction, despair has the characteristic of being consumed by defilements, association with the unloved has the characteristic of meeting with the disagreeable, separation from the loved has the characteristic of absence of the agreeable, not gaining has the characteristic of turning away from what is desired, the five aggregates of clinging have the characteristic of not being fully understood, aging-and-death has the characteristic of maturing and passing away, death and rebirth has the characteristic of manifestation and passing away, origin has the characteristic of producing reconnection, cessation has the characteristic of abandoning origin, the path has the characteristic of cutting off underlying tendencies. Suffering has the characteristic of sickness, origin has the characteristic of perceiving, the path has the characteristic of leading out, cessation has the characteristic of peace. The element of Nibbāna without residue remaining has the characteristic of cessation without reconnection, suffering and origin, suffering and cessation, suffering and the path, origin and suffering, origin and cessation, origin and the path, cessation and origin, cessation and suffering, cessation and the path, the path and cessation, the path and origin, the path and suffering.

8. These are the discourses.

Eight kinds of rebirth due to giving in the Gradual Discourse - this is birth.

Therein, what is aging?

Five precursors among deities - this is aging.

Therein, what is illness?

Three kinds of sick people - this is disease.

Therein what is death?

The Water-Drinking Sutta - this is death.

Therein what is sorrow?

Three kinds of misconduct - this is sorrow.

Therein, what is lamentation?

Three failures - this is lamentation.

Therein what is suffering?

How great is that passion in the Connected Discourses in the section on truths - this is suffering.

Therein what is displeasure?

These two things cause remorse - this is displeasure.

Therein what is despair?

three fires - this is despair.

Therein what is association with the unloved?

These two misrepresent the Truth Finder, a sutta in the twos of the Book of Ones - this is association with the unloved.

Therein, what is separation from the loved?

Those deities knowing the nature of falling, instruct with three statements. This is separation from the loved.

In brief, the five aggregates of clinging are suffering.

Monks, there are these five aggregates - this is suffering.

Therein, what are aging and death?

In the Connected Discourses, in the Pasenadi section, the discourse "My grandmother has died" - this is aging and death.

Therein, what are passing away and rebirth?

This is passing away and rebirth.

By these discourses and other similar ones that have entered into the ninefold discourse, having known suffering by its characteristics, the noble truth of suffering, both common and uncommon, should be explained. A verse should be inferred from verses, or an exposition from expositions - this is suffering.

9. Therein, what is the origin of suffering?

The four taints discourse - this is the origin of suffering.

Therein, what is the cessation of suffering?

These are the two liberations: liberation of mind through fading away of lust, and liberation by wisdom through fading away of ignorance - this is cessation.

Therein, what is path?

"Monks, these seven enlightenment factors - this is the path.

Therein what are the four noble truths?

States that arise from a cause are suffering, cause is origin, which is the word of the Blessed One. This Teaching which is cessation, whoever dwells contemplating gratification in things that can be fettered. The defilement of craving increases, with craving as condition, clinging... etc... Such is the origin of this entire mass of suffering. Therein, what is a fetter - this is the origin. Whatever things that can be fettered and whatever sorrow, lamentation, pain, displeasure, and despair originate - this is suffering. Whatever contemplation of danger in things that can be fettered - this is the path. One is freed from birth, aging, illnesses, deaths, sorrow, lamentation, up to despair - this is Nibbāna. These are the four truths.

Therein, what is the element of Nibbāna without residue?

In the Connected Discourses, the Connected Discourse about Godhika.

These are the unique discourses. Wherever the truths are expounded, there the meaning should be sought through innumerable phrases, having descended through the characteristic of truth. Therein, with the phrase following the meaning and again with the meaning following the phrase, the four noble truths should be expounded through innumerable phrases of each of these as laid down in these discourses. A verse should be inferred from verses found in the five orders, an exposition from an exposition. These are the unique discourses.

These are their summary verses

These are the ten summary verses for them.

10. Therein these are the shared discourses in which the shared truths are taught in forward order and reverse order and mixed order. Therein this is the beginning.

Therein that which is ignorance and stinginess, this is the origin. What is great fear, this is suffering. These are two truths - suffering and origin. "The fetter and things that can be fettered" is the explanation in the Connected Discourses in the section connected with consciousness. Therein, what is a fetter, this is origin. Whatever things that can be fettered, this is suffering. These are two truths - suffering and origin.

Therein what is both suffering and cessation?

That which is mind, this is suffering. That which is the cutting off of craving for existence, this is the cessation of suffering. The round of births is destroyed, now there is no renewed existence, is the exposition. These are two truths - suffering and cessation. Monks, there are these two liberations; liberation of mind through fading away of lust, and liberation by wisdom through fading away of ignorance. That which is mind, this is suffering. Whatever liberation, this is cessation. These are two truths - suffering and cessation.

Therein what is both suffering and the path?

Therein, what is the body that is like a pot and the mind that is like a fortress, this is suffering. That one should fight Māra with the weapon of wisdom - this is the path. These are two truths. What is not yours, monks, that should be abandoned. Whatever are the fetters, this is the path. Those states that are not belonging to self that should be abandoned, from form up to consciousness, this is both suffering and the path.

Therein what is suffering and origin and cessation?

Whatever sorrows and lamentations, and whatever manifold suffering comes from affection, this is suffering. When there is affection, this is the origin. That which therein is the removal of desire and lust, the non-making of what is dear, this is cessation. These are the three truths. The wanderer Timbaruka reverts to "self-made and other-made." As this investigation is, this is suffering. That middle way which, without approaching both these extremes, with ignorance as condition, formations up to with birth as condition, aging and death, this too is suffering and origin. Consciousness, name-and-form, six sense bases, contact, feeling, existence, birth, aging and death, this is suffering. Ignorance, formations, craving, clinging, this is the origin. Thus this should be investigated as self-made - that which is suffering in dependent origination, this is pointed out as its origin. With the cessation of ignorance, cessation of formations and up to the cessation of aging and death - this is cessation. These are the three truths: suffering and origin and cessation.

11. Therein what is suffering and origin and the path?

One who has seen suffering, this is suffering. From where it exists, this is the origin. From where the seen exists up to the training for its discipline, this is the path. These are the three truths.

In the Book of Elevens, the Discourse on the Cowherd Simile.

Therein, up to what is connected with form-perception and the sixfold base, as one covers a wound and what is the ford, and as one gains sublime gladness and joy connected with the Teaching, and the fourfold basis of individuality, this is suffering. Up to being one who takes away the fly-whisk, this is the origin. Connected with form-perception, taking away the fly-whisk, covering of the wound, knowledge of the path and skill in resort, this is the path. The remaining states that have causes, have conditions, have supports, that have remaining milk and many offerings, and states conditioned by good friendship and knowledge of the path as cause, these are the three truths.

Therein what is both suffering and the path and cessation?

Therein both mindfulness directed to the body and the sixfold base where all this is suffering. Both mindfulness directed to the body and restraint of virtuous behaviour and concentration where mindfulness is, this is the aggregate of wisdom. All the aggregate of virtuous behaviour and the aggregate of concentration, this is the path. Nibbāna should be known by one dwelling thus. This is cessation, these are the three truths. Based on virtuous behaviour, two things should be developed: serenity and insight. Therein, whatever states arise together with consciousness, this is suffering. Both serenity and insight, this is the path. Liberation of mind through fading away of lust, and liberation by wisdom through fading away of ignorance, this is cessation. These are the three truths.

Therein what is both origin and cessation?

"Originating from the root of not knowing" is origin with the previous ones. "All have been destroyed by me, root and all" is cessation. These are two truths. Due to not understanding and not penetrating four things should be done in detail. Of noble virtue, concentration, wisdom and liberation. Therein, that which is not understanding and not penetrating of these four things, this is origin. Penetration of the guide to existence, this is cessation. This is both origin and cessation.

Therein what is both origin and path?

"Whatever streams" - this is the origin. Whatever wisdom and whatever mindfulness is the restraint and blocking, this is the path. These are two truths. The sutta of volition with firm wheel-rim aspect was shown within six months. Therein, whatever bodily action of body that is crooked, with hatred, with stain, whatever is crookedness, state of hatred, state of stain, this is the origin. Thus verbal action, mental action that is uncrooked, without hatred, without stain, whatever is uncrookedness, state of non-hatred, state of being without stain, this is the path. Thus verbal action, mental action. These are two truths: origin and path.

Therein what is origin and cessation and path?

"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."

Therein are two dependencies, this is the origin. Whatever is independence and non-inclination, this is the path. When there is no coming and going and passing away and rebirth, this is the very end of suffering, this is cessation. These are the three truths. Unestablished mindfulness of the body...etc... Whatever knowledge and vision of liberation, this is the origin. The liberations with eleven proximate causes up to the acquisition of proximate causes for one who dwells with established mindfulness of the body. The restraint of virtue is connected with the cemetery, and whatever knowledge and vision of liberation, this is the path. Whatever liberation, this is cessation. These are the three truths. Origin and cessation and path.

12. Therein what is both cessation and path?

What is by truth, this is the path. Whatever is one with destroyed renewal of being, this is cessation. These are two truths. The five bases of liberation should be done in detail thus: a teacher or a wise respected fellow monk in the holy life teaches the Teaching. In one who experiences the meaning, gladness arises; in one who is gladdened, rapture arises; until being disenchanted one becomes dispassionate, this is the path. Whatever liberation, this is cessation. Thus are the five bases of liberation in detail. These are two truths: cessation and path.

These are the shared discourses. These shared discourses, as laid down, should be explained by other discourses through penetration and characteristic, without deterioration, having applied them. A verse should be inferred from verses, an exposition from expositions. These are the shared ten expansions and one shared tetrad explanation. And this is the miscellaneous explanation. One, five, six and with one section is all. These are two avoidances and the previous ten. These twelve expansions are truths. To this extent there is no complete discourse, or that exposition like verses. These twelve expansions should be explained by one who is diligent, having investigated, not having descended.

Therein this is the summary. All suffering converges through seven terms. Through which seven? Association with the unloved and separation from the loved, through these two terms all suffering should be explained. It has two dependencies - body and mind. Therefore it is said "bodily suffering and mental", there is no suffering that is neither bodily nor mental, all suffering should be explained by two kinds of suffering: bodily and mental. It is included in three kinds of suffering: suffering as suffering, suffering as formations, and suffering as change. Thus all that suffering is included in three kinds of suffering. Thus this suffering is threefold. Suffering is twofold: bodily and mental. Twofold: association with the unloved and separation from the loved. This is sevenfold suffering.

Therein the origin is threefold, not fourfold, not fivefold. What is the threefold? Craving and view and action. Therein craving and action are the origin of existence. Thus for one reborn, inferiority and superiority, this is the origin. Thus whatever inferiority and superiority in the destinations of existence, whatever is included in the three kinds of suffering, whatever body with consciousness that is originated from the two roots, covered by ignorance and connected with craving for existence, that too is included in the three kinds of suffering.

Thus from inversion views of existence should be understood. That should be explained as sevenfold. One inversion is explained as three, with four bases of inversion. Therein, what is the one inversion? It is the wrong grasp by way of rejection, descending as when one wrongly grasps "permanent in the impermanent." Thus are the four inversions. This one becomes inverted as perception, mind, and view. What are the four bases of inversion? Body, feeling, mind, and mental phenomena. Thus for one gone to inversion, the unwholesome increases. Therein, the inversion of perception increases hatred, an unwholesome root. The inversion of mind increases greed, an unwholesome root. The inversion of view increases delusion, an unwholesome root. Therein, three kinds of wrongness are the fruit of hatred as an unwholesome root - wrong speech, wrong action, wrong livelihood; three kinds of wrongness are the fruit of greed as an unwholesome root - wrong intention, wrong effort, wrong concentration; two kinds of wrongness are the fruit of delusion as an unwholesome root - wrong view and wrong mindfulness. Thus the unwholesome with its cause and condition, and inversions as condition, and unwholesome roots with their causes should be explained by way of their opposites, neither less nor more, with two conditions. Regarding cessation and path, in reference to inversion, four should be explained later by way of opposition.

Here are the Summary Verses

In the Guide to the Piṭakas spoken by Mahākaccāyana, the first plane is the explanation of the noble truths known by the living Blessed One, the Truth Finder like myself through thorough understanding.

2.

Second Plane of the Foundation of the Dispensation

13. Therein what is the foundation of the Dispensation? A discourse partaking of defilement, a discourse partaking of development, a discourse partaking of penetration, a discourse partaking of the adept, both partaking of defilement and development, both partaking of defilement and penetration, partaking of defilement and penetration and the adept, both partaking of development and penetration. Instruction, fruit, engagement, both instruction and fruit, both fruit and engagement, instruction and fruit and engagement. Gratification, danger, escape, both gratification and danger, both gratification and escape, both danger and escape, gratification and danger and escape. Mundane, supramundane, both mundane and supramundane. Action, result, both action and result. Explained, unexplained, both explained and unexplained. Knowledge, what should be known, both knowledge and what should be known. Vision, development, both vision and development. Action with result, action without result, action neither with nor without result. One's own speech, another's speech, both one's own speech and another's speech. Standpoint regarding beings, standpoint regarding the Teaching, both standpoint regarding beings and standpoint regarding the Teaching. Praise, standpoint of one's own speech, standpoint of another's speech, both standpoint of one's own speech and standpoint of another's speech. Action, fruit, both action and fruit. Permitted, prohibited, both permitted and prohibited. These are the six prohibited things.

14. Therein what is a discourse pertaining to defilement?

Monks, there are these five hindrances.

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

A discourse in the Saṃyutta.

This discourse was taught by the Blessed One to Mahānāma the Sakyan in the city of Kapilavatthu of the Sakyans, extensively explaining the method of faith and virtuous behavior developed through final knowledge in the later period.

Therein what is a discourse on the portion of penetration?

Ānanda asks the Teacher what is the purpose of virtuous behavior.

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

The Blessed One named Sariputta, a certain elder, having attacked me and not apologising, departs on his journey, an explanation should be given by Sariputta. For whom indeed the Blessed One's mindfulness directed to the body would be undeveloped, uncultivated, it should be done in detail.

15. Therein what is 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. "Darkness with darkness as destination" in detail. Therein, both darkness and darkness as destination, this is defilement. Both light and light as destination, this is development.

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

The wise do not call that a strong bond which is longing for children and wives, this is the defilement. Having cut this too the wise wander forth, without longing, having abandoned all sensual pleasures, this is the penetration. That which is intended and planned and the descent of name-and-form. Through these four terms is defilement. Through the last four is penetration.

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

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 originates, with the destruction of all clinging there is no origination of suffering, look at this world, many beings overcome by ignorance, delighting in being, are not released 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 world is born of anguish, as far as suffering, that is the defilement of craving.

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 "not escaped from existence." This is the defilement of views, that is both the defilement of views and the defilement of craving, both of these are defilement. Taking up again, the holy life is lived for the abandoning of existence, until the complete destruction of clinging from origination, this partakes of penetration. For that quenched monk until such a one has transcended all states of being, this pertains to one beyond training. Four individuals: going with the stream is defilement, and standing still and going against the stream is penetration. "Stands on high ground" is the plane of one beyond training.

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

"For one who gives, merit increases, from self-control, animosity does not accumulate" is development. "And the wholesome one abandons evil, through the destruction of lust, hatred and delusion, one is quenched" is penetration.

Five benefits can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view. Here for someone the teachings are learned, remembered, not forgotten, mastered verbally, examined with the mind, and well penetrated by view. Striving, endeavouring, making effort, he attains distinction in this very life. If he does not attain distinction in this very life, he attains it when ill. If he does not attain it when ill, he attains it at the time of death. If he does not attain it at the time of death, he attains it having become a deity. If he does not attain it having become a deity, with that very delight in the Teaching, with that delight in the Teaching, he attains enlightenment as a Paccekabuddha.

Therein, this one attains in this very life, this is the penetration. What leads to individual enlightenment in the future life, this is the habitual tendency. These sixteen discourses stand encompassing the entire Dispensation. Through these sixteen discourses the discourse becomes divided ninefold. And that is for one who is wise, not for one who lacks wisdom, for one who is engaged, not for one who is not engaged, for one who dwells without action, defilement naturally occurs in the world. That defilement is threefold - The defilement of craving, the defilement of views, the defilement of misconduct. Then rising from that defilement, defilement becomes established in things, becomes established in worldly things. Therein if one unskilled in views grasps at that virtue and view, that becomes his defilement of craving. But if he thinks thus: "By this virtue or vow or holy life, I will become a deity or a certain kind of deity," that becomes wrong view, this becomes his defilement of wrong view. But if one established in virtue has ungrasped virtue and vows, for that virtuous one what is wisely grasped generates non-regret up to knowledge and vision of liberation, and that for him either in this very life or at death or in some subsequent period, or in other aggregates thus heard "good conduct leads to habitual tendency" - this is called a discourse partaking of habitual tendency. Therein for one established in virtuous behavior the mind is without hindrances, from that the Blessed One teaches the Teaching for abandoning identity view. He attains Nibbāna, the ultimate goal; whether within the Dispensation he attains ultimate Nibbāna, or whether in one sitting the six direct knowledges. Therein two individuals attain the noble Teaching: the faith-follower and the Dhamma-follower. Therein the Dhamma-follower is one who understands quickly, the faith-follower is one who can be guided. Therein one who understands quickly is twofold - some have sharp faculties, some have dull faculties. Therein one who can be guided is also twofold - some have sharp faculties, some have dull faculties. Therein both one who understands quickly with dull faculties and one who can be guided with sharp faculties, these individuals have unequal faculties. Therein these individuals with equal faculties decline from one who understands quickly to one who understands through elaboration, from one who can be guided these become one who understands through elaboration at the middle plane. These are three individuals.

17. Therein, the fourth and fifth are one who understands quickly, one who understands through elaboration, and one who can be guided. Therein, having obtained the faculties, the individual who understands quickly stands on the plane of vision and attains the fruit of stream-entry, becoming a one-seed-er, the first stream-enterer. Therein, having obtained the faculties, the individual who understands through elaboration stands on the plane of vision and attains the fruit of stream-entry, becoming a clan-to-clan-goer, the second stream-enterer. Therein, having obtained the faculties, the individual who can be guided stands on the plane of vision and attains the fruit of stream-entry, becoming one with at most seven births, this is the third stream-enterer. These three individuals are established in the fruit of stream-entry through the difference in their faculties.

One who understands quickly becomes a one-seed-er, one who understands through elaboration becomes a clan-to-clan-goer, one who can be guided becomes one with at most seven births. This is a discourse on the portion of penetration. If he makes further effort, he attains Nibbāna, the ultimate goal. Therein, the individual who understands quickly who has sharp faculties, these become two individuals - having attained the fruit of non-returning, one who attains final Nibbāna in the interval and one who attains final Nibbāna upon landing. Therein, the individual who understands through elaboration who has sharp faculties, these become two individuals - they attain the fruit of non-returning, one who attains final Nibbāna without formations and one who attains final Nibbāna with formations. Therein, one who can be guided, attaining the fruit of non-returning, becomes one going upstream, heading towards the Akaniṭṭha realm, and one who understands quickly and one who understands through elaboration, through diversity of faculties, the individual who understands quickly with sharp faculties becomes one who attains final Nibbāna in the interval, one who understands quickly with dull faculties becomes one going upstream, heading towards the Akaniṭṭha realm. One who understands quickly and one who understands through elaboration, through diversity of faculties, the individual who understands quickly with sharp faculties becomes one who attains final Nibbāna with formations, with sharp faculties becomes one who attains final Nibbāna in the interval, one who understands quickly with dull faculties becomes one who attains final Nibbāna upon landing. One who understands through elaboration with sharp faculties becomes one who attains final Nibbāna without formations, one who understands through elaboration with dull faculties becomes one who attains final Nibbāna with formations, one who can be guided becomes one who attains final Nibbāna upon landing, one who understands through elaboration with sharp faculties becomes one who attains final Nibbāna without formations. One who understands through elaboration with dull faculties becomes one who attains final Nibbāna with formations, one who can be guided becomes one going upstream, heading towards the Akaniṭṭha realm. Thus there are five non-returners, sixth is a once-returner, and three stream-enterers - these are the nine trainees.

Therein, the individual who understands quickly with sharp faculties, attaining Arahantship, becomes two individuals - one liberated in both respects and one liberated by wisdom. Therein, the individual who understands quickly with dull faculties, attaining Arahantship, becomes two individuals - one who maintains stability for an aeon and one who has the nature of penetration; and one with sharp faculties, attaining Arahantship, becomes two individuals - one capable through volition and one capable through protection. Therein, one who understands through elaboration with dull faculties, attaining Arahantship, becomes two individuals - if he intends, he does not attain final Nibbāna; if he does not intend, he attains final Nibbāna. If he protects, he does not attain final Nibbāna; if he does not protect, he attains final Nibbāna. Therein, the individual who can be guided, devoted to the pursuit of development, is subject to decline, either fixed in destiny by action or equal-headed; these are nine Arahants. This is a fourfold discourse pertaining to defilement and to one beyond training. Among these individuals, the Truth Finder's tenfold power operates.

18. What is tenfold? Here, when the wheel of Teaching has not been set in motion by the Blessed Buddhas, influential young deities approach with a request: "May the Fortunate One teach the Teaching." He, surveying with the unsurpassed Buddha-eye, saw beings' three masses: the fixed in rightness, the fixed in wrongness, and the unfixed. Therein, that one fixed in rightness would fall into wrong mindfulness - this is not possible, that one would attain final Nibbāna without a teacher - this is not possible, that one would attain meditative attainment - this is indeed possible. Therein, that one fixed in wrongness would enter into noble attainment - this is not possible, that one would enter into ignoble wrong practice - this is indeed possible. Therein, that one unfixed practising rightly would go to the mass fixed in rightness - this is indeed possible, that one practising wrongly would go to the mass fixed in rightness - this is not possible. That one practising rightly would go to the mass fixed in rightness - this is indeed possible, that one practising wrongly would go to the mass fixed in wrongness - this is indeed possible. That while being a Fully Enlightened One surveying these three with the unsurpassed Buddha-eye, 'these things have not been fully understood by you' - to this extent anyone could rightfully reprove me - this is not possible, that while claiming to be one with lust destroyed, anyone could rightfully reprove you for not having destroyed the taints - this is not possible. But when there is teaching of the Teaching to this unfixed mass, that it would not be seen to lead to the right destruction of suffering for one who practises it - this is not possible, that a disciple of mine from the unfixed mass, thus exhorted, would not realize distinction progressively - this is not possible.

19. That a sage would go to the far shore by another means than through establishing in the Teaching the various languages of deities, dragons and spirits, having spoken with determination and reason - this is not possible. Analytical knowledge of the Teaching. That from this one would not master these seven and seven languages - this is not possible. Analytical knowledge of language. That language would not convey that meaning to disciples who have attained understanding - this is not possible. Analytical knowledge of meaning. Influential young deities approached and asked questions. That the meaning would not be explained to one afflicted physically or mentally, or to one with crippled hands, or feet, or to one who is lame or slow - this is not possible. Analytical knowledge of ingenuity. That what exists for them in this would not exist - this is not possible. That what does not exist for them will exist for them in that - this is not possible. Thus for the cessation of origination are the ten unwholesome courses of action. That a woman would become Māra or Indra or Brahmā or a Truth Finder or a wheel-turning monarch - this is not possible; that a man would become a wheel-turning monarch or Sakka, lord of deities - this is indeed possible. Such is this power, such is this knowledge - this is called the knowledge of possibilities and impossibilities, the first power of the Truth Finder, that should be explained. With three aggregates, four grounds of self-confidence, four analytical knowledges, and what pertains to the occurrence and non-occurrence of dependent origination. The wholesome arises in wholesome results and what pertains to women and men. This is the first power that the Truth Finder knows thus.

But for those who are the fixed mass of rightness, this is not the way leading everywhere, this is only the way leading to Nibbāna. Therein, there might be the fixed mass of wrongness, this too is not the way leading everywhere. Let this be only the way leading to the origin of identity, one established in this and that practice goes to Nibbāna, goes to the plane of misery, goes to deities and human beings. Whatever way one might practice, one would go everywhere, this is the way leading everywhere. The knowledge herein as it really is, this is called the knowledge of the way leading everywhere, the second power of the Truth Finder.

But this way leading everywhere has various dispositions - some in sensual pleasures, some in doing difficult deeds, some devoted to the pursuit of self-mortification, some expect purity through the round of rebirths, some through development without meditation. The knowledge by which one understands as it really is the different destinations of beings shackled by this and that conduct, and understands as it really is the world's various dispositions. This is the third power of the Truth Finder.

Therein beings have dispositions which they pursue, develop and make much of. Of those with such dispositions based on their actions. That element carries along. Which element indeed - the element of renunciation, the element of strength, some success, some wrongness and the element disposed to. They do not regard anything higher. Having clung to that very state of aging and death, they express: "This alone is true, everything else is false." As the Blessed One spoke to Sakka, lord of deities. Whatever knowledge there is of that as it really is. This is called the fourth power of the Truth Finder.

Therein, whatever element they consider best, that they mentally arouse through body and speech. Arousal, volition, action, bodily, verbal arousal, and mental action, thus the Truth Finder understands: "By this being with such elements such action was done, that in the past time due to this cause such result ripens for him now or will ripen in the future time." Thus he understands the present time: "This person with such elements does this action." Due to craving and view, for this reason its result will not arise for him in this very life, or in the next life," thus in another method he understands: "This person will do such action in the future time, for this reason such result will arise for him, for this reason among the four foundations of action, this foundation of action is pleasant in the present and will have pleasant result in the future"...etc... Thus he understands the diversity of results of past, future and present undertakings of actions through their causes and states, their high and low, inferior and superior nature; this is called the knowledge of action and result, the fifth power of the Truth Finder.

Thus regarding beings or whatever undertaking of action they undertake, therein he understands thus: "For this person disposed to action, of lustful temperament, they go to fulfilment of the elements of renunciation, for him when following after lust while conceited the first meditative absorption becomes defiled, if again through further effort when the mind has gone to cleansing of meditative absorption, he pursues the way partaking of distinction." For one established in the first meditative absorption, that which partakes of meditation goes to cleansing in the second meditative absorption, and for one wishing to attain the third meditative absorption, the faculty of joy obsesses the mind and persists, that rapture of his remains pointing to the third meditative absorption which partakes of non-distinction. If he understands its escape as it really is. The Truth Finder's fourth meditative absorption indeed goes to cleansing, the things that partake of deterioration of the fourth meditative absorption, and those things where they arise by which the fourth meditative absorption is seen as cleansing. Thus by disposition and attainment there are the four attainments, three gateways to liberation, eight liberating meditations, that is, the four meditative absorptions as liberation. And eight liberations and three gateways to liberation. Concentrations means four kinds of concentration - concentration due to desire, concentration due to energy, concentration due to mind, concentration due to investigation. Attainments means the four attainments by disposition, thus for these meditative absorptions and liberating attainments such is the defilement for an individual of lustful temperament. Similarly for one of hateful temperament. Of deluded temperament. For an individual of lustful temperament such is the cleansing, thus the knowledge herein as it really is, not shared with all beings. This is called the sixth power of the Truth Finder.

Therein the Truth Finder understands thus: mundane things and supramundane things, the faculty that partakes of development obtains the name. They obtain the name strength derived from the plane of authority, and derived from that, the mind becomes powerful, the faculty of mind. They obtain the name energy derived from the element of arousal. Thus, deity, he made a teaching of the Teaching that such knowledge and these individuals are endowed with these qualities. From the aspect and expression of those endowed with disposition of inclination and intention. This is called the seventh power of the Truth Finder: knowledge of the diversity of faculties, strength, and energy of other beings and other individuals.

Therein the Truth Finder understands with two powers the destination in the worlds and planes and of those in training regarding the fetters, through recollection of past abodes in the past round of rebirths and here in the present through the divine eye regarding passing away and rebirth; thus these two powers are derived from the divine eye. That which is the range of the divine eye in the past time, that is the range of mindfulness now, thus the knowledge of past abodes of oneself and others in its various kinds and different forms, and in the present time with the divine eye - these are two powers of the Truth Finder, the eighth is past life knowledge, the ninth is divine eye.

Furthermore, the Truth Finder understands the meditation, cleansing, and penetrative portion of noble individuals: "This person, by this path, by this way of practice, with the destruction of the taints, having realized the taintless liberation of mind and liberation by wisdom in this very life, enters and dwells in it" - thus the knowledge of the destruction of taints of oneself and others is seen in one place, taking into account the four planes, up to the destruction of taints of the nine Arahants, with discrimination for those in training, without discrimination for Arahants. Therein liberation of mind is taintless through two taints - the taint of sensual pleasure and the taint of existence, liberation by wisdom is taintless through two taints - the taint of views and the taint of ignorance, the knowledge of these two liberations as they really are, this is called the knowledge of the destruction of the taints. The tenth power of the Truth Finder.

20. Established in these ten powers, the Truth Finder teaches the fivefold Dispensation: partaking of defilement, partaking of disposition, partaking of vision, partaking of development, partaking of the one beyond training. Therein, for that which is defilement by craving, non-greed is the escape. For that which is defilement by views, non-delusion is the escape. For that which is defilement by misconduct, the three wholesome actions are the escape. What is the source? These are the three kinds of mental misconduct - covetousness, ill will, wrong view. Therein covetousness as mental misconduct establishes bodily action, taking what is not given and all verbal action bound up with that, establishes false speech and all that is untrue, all non-existent speech, all contempt and insolence, covetousness is an unwholesome root, in good conduct there is good conduct, from false speech, from taking what is not given, from covetousness there is volition, therein ill will as mental misconduct establishes bodily action, destruction of life and all this dragging in, dragging around, binding, approving, establishes verbal action, divisive speech, harsh speech, wrong view and mental misconduct sets up covetousness, ill will, wrong view, whatever giving up of wrong view arises from lust or from hatred, wrong view arisen in every way, for this reason establishes wrong view, establishes verbal action of sexual misconduct, establishes idle chatter. These three kinds of misconduct are unwholesome roots.

That which is covetousness, that is greed. That which is ill will, that is hatred. That which is wrong view, that is delusion. They establish those eight wrongnesses. When those three unwholesome roots are grasped, the tenfold unwholesome root reaches fulfilment, and the discourse partaking of development is the escape from that threefold defilement of misconduct. Therein, what is the explanation of much learning, just as greed, hatred and delusion too, therein greed is predominant to be cut, for that reason greed is designated among those states. Therein this delusion is unwholesome, this delusion is ignorance, it is fourfold adhering to form: one regards form as self, overcome by ignorance regards self as possessing form, or form as in self, or self as in form. Therein which term of identity view speaks of annihilation 'The soul is the same as the body': the annihilationist view and the fortuitously arisen view and another does, another experiences. Three terms of identity view in the last sixty aeons tend towards eternalism 'The soul is one thing and the body another' and non-doing and that suffering is wished for and causelessness falls and non-mastery of actions and all was conceived. Therein 'This alone is true, everything else is false': the Ājīvakas designate purification through the round of births as eighty-six. Just as identity view has four bases regarding form, thus identity view with twenty bases regarding the five aggregates tends towards eternalism. And other Ājīvakas and eternalists adhere to and grasp at rules and vows 'By this I will become a deity or a certain kind of deity', this is grasping at rules and vows. Therein of identity view he regards form as self, 'The soul is the same as the body' - he doubts about that, is perplexed, does not resolve upon it, does not find confidence in it regarding the past, the future, both past and future... etc... Thus for one established in those pertaining to development this is the corruption.

21. With the faculty of faith one abandons all doubt, with the faculty of wisdom one sees rise and fall, with the faculty of concentration one makes the mind one-pointed, with the faculty of energy one strives. With these five faculties, the faith-follower produces immediate concentration, delighting in unwavering confidence. With purified faculties, the Dhamma-follower produces immediate concentration through non-conditionality. He understands as it really is "This is suffering". This is a discourse pertaining to vision of the truths. Of his five lower fetters, three fetters to be abandoned by vision are completely abandoned, two are made personal. Therein three unwholesome roots to be abandoned by development are enclosed above and generate six existences. Therein when covetousness and ill will among those are made weak, six existences go to the limit through utter destruction, two existences remain. His covetousness and ill will are utterly destroyed. One existence remains. And that generates through conceit. Although here other four defilements - lust for form, lust for existence, ignorance, restlessness - have become like a banner of conceit, they are not able to turn back the conceit "I am", all of them begin the abandoning of the conceit "I am". When these are destroyed, in the plane of higher vision among the five individuals in training and three who have entered the path and two who stand in fruition, this is a discourse pertaining to development. Beyond that is the discourse pertaining to one beyond training, somewhere the plane is oppressed. And this is the fifth discourse. It was taught for three individuals - the worldling, the trainee, and the one beyond training - pertaining to defilement and development. For the worldling, pertaining to vision. Pertaining to development for the five trainees. What was first indicated pertaining to one beyond training is for all Arahants. That fivefold should be investigated in twenty-seven aspects. Among these, of his destinations beyond that. And that in brief coincides in fifty aspects, which fifty aspects are indicated in the Teaching, when they are condensed they fall into ten aspects. Which noble truth when placed in brief, when condensed they fall into eight aspects. And in the four shared discourses which is the plane of the methods' coincidence, when they are condensed they fall into five discourses. In those pertaining to defilement, to development, to penetration, to one beyond training. When they are condensed they fall into four discourses. In those pertaining to defilement, to development, to penetration, to one beyond training. When they are condensed they fall into three discourses, pertaining to worldling, to trainee, and to one beyond training. When they are condensed they fall into two discourses, pertaining to penetration and to previous effort. As stated by the Blessed One, seeing two benefits, Truth Finders, Arahants, Perfectly Enlightened Ones teach the Teaching as discourse, mixed prose and verse... etc... The teacher, considering those endowed with previous effort as having little difficulty, they will be mastered and there will be previous efforts for those considering the maintenance of continuity. Therein, one seeing the distinction of wisdom in the eightfold summary of discourses, wherever one is able, there it should be applied. Having applied it there and there, the meaning of the discourse should be explained. For without maintaining mindfulness, feeling, and mind, it is not possible for anyone to explain the meaning of a discourse as it really is.

Therein, these are the summary verses of the previous discourses

22. Therein what is the instruction?

"Rādha, be indifferent to past form" should be done in detail. "For a virtuous person, Ānanda, there should always be the concern: 'How might I be without regret?'" This is called instruction.

Therein what is the fruit?

This is the fruit.

Therein what is the engagement?

"A monk possessed of seven factors could even shake the Himalaya, king of mountains, what then to say about miserable ignorance in groups of seven" - thus should the explanation be given. This is the engagement.

Therein what is both instruction and fruit?

In the first verse is the instruction, in the last verse is the fruit. Based on virtuous behaviour, two things should be developed: whatever is development of mind and whatever is development of wisdom, and whatever is instruction and dispassion from lust is the fruit.

Therein what is both fruit and engagement?

In the first half verse is the engagement, in the second half verse is the fruit. From Nandiya the Sakyan at Isipatana, taking from the root up to the six mind-objects. Further, exertion should be made regarding the five mind-objects, this is the engagement. For one without companionship, the mind is freed even from the taint of sensual desire. In all six and three. This is both engagement and fruit.

Therein what is instruction and fruit and engagement?

"Look upon the world as empty, Mogharāja" is the instruction. "Ever mindful" is the engagement. "Uprooting the view of self, thus one may cross beyond death" is the fruit. Develop concentration, monks, a concentrated monk, monks, understands form as impermanent. Seeing thus, the noble disciple is released from birth...etc... and from despair here also three.

23. Therein, what is the gratification?

When one desiring sensual pleasure, if that succeeds for him. This is the gratification.

"Brahmin, it is because of righteous conduct, proper conduct and wholesome conduct that some beings here, with the breaking up of the body, are reborn in a good destination, in a heavenly world." This is the gratification.

Therein what is the danger?

In sensual pleasures indeed all are destroyed just as - This is the danger. In the Pasenadisaṃyutta sutta, the simile of the mountain - This is the danger.

Therein what is the escape?

In the Saṃyutta sutta, the coral tree with yellowing leaves, with fallen leaves - this is the escape.

Therein what is both the gratification and the danger?

Therein what an evil doer experiences, this is the gratification. In the explanation of the eight worldly conditions, therein loss, obscurity, blame, suffering, this is the danger. Gain, fame, happiness, praise, this is the gratification.

Therein what is both gratification and escape?

Both the result of meritorious deeds and the fulfilment of purpose, this is the gratification. That one quickly attains supreme peace and reaches Nibbāna, this is the escape.

For a great man endowed with the thirty-two characteristics of a great man there are only two destinations: if he lives in a house, he becomes a wheel-turning monarch who rules having conquered, this is the gratification. If one goes forth from home into homelessness, this is both gratification and escape through all floods.

Therein what is both danger and escape?

In the first half verse the origin of birth and death is the danger. "One is reborn through not taking, through the extinction of birth and death" is the escape.

This world has indeed fallen into difficulty: one is born and dies. When will there be an end to this suffering or what lies beyond - this investigation here is the danger. Having known greed, one goes forth as far as from the ancient royal capital - this is the escape. This is both the danger and escape.

Therein what is the gratification and danger and escape?

"For sensual pleasures are diverse, manifold and delightful" - this is the gratification. "In their various forms they agitate the mind" - this is the danger. "Therefore, O king, I have gone forth from home, the righteous life of an ascetic is definitely better" - this is the escape.

The powerful discourse on the simile of the fool shows the danger through painful feeling-producing action and through an undeveloped body and limited mind, when one takes up action to be experienced through desire, and likewise whatever evil action one experiences, and shows the gratification through pleasant feeling-producing action. That which is like before. One with developed mind, developed body, developed wisdom, Mahanama, with unlimited mind - this is the escape.

24. Therein what is a mundane discourse?

The four wrong courses of action, this is a mundane discourse.

Therein what is a supramundane discourse?

"Monks, I shall teach you the noble right concentration" - this is a supramundane discourse.

Therein what is a mundane and supramundane discourse?

"There is desire for material food" is mundane. "There is no desire" is a supramundane discourse.

Therein what is action?

Monks, there are these three kinds of misconduct. This is action.

Therein, what is the result?

Sixty thousand years, one experiences the corresponding result.

Monks, I have seen the hells called 'of six bases of contact.' Monks, I have seen the heavens called 'of six bases of contact.' This is the result.

Therein what is both action and result?

Just as rust arisen from iron up to their own actions, this is action. Lead to a bad destination is the result.

The right practice towards mother, father, the Truth Finder, and disciples of the Truth Finder when practicing rightly towards the four, this is action. That one is reborn among deities, this is the result. This is both action and result.

25. Therein what is a discourse that has been explained?

Thus the meaning is explained by this verse.

Eleven terms in the simile of the cowherd. This, monks, is how a monk is one who knows form. And one who worships with excessive worship. The meaning of these eleven terms is explained as stated.

Therein what is the unexplained meaning?

This is not explained. Eight thoughts of a great person. This is not explained.

Therein what is explained and not explained?

With clear eyes as far as shining like the sun has been shown. The Blessed One with clear eyes and how the clarity of eyes, how the pleasantness of face, how the greatness of body, how the uprightness, how the majesty, how the shining has not been shown. The exposition on the foam-lump simile: just as a foam-lump so is form, just as a bubble so is feeling, consciousness is magical illusion - the five aggregates are shown with five similes. For what reason is form similar to a foam-lump and all that is cognizable by eye-consciousness or by the four sense bases? How is feeling similar to a bubble? And which feeling is that - pleasant, painful, or neither-painful-nor-pleasant? Thus this has not been shown. Thus what has been shown and what has not been shown.

26. Therein what is knowledge?

These three faculties: the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge, this is knowledge.

Therein what is to be known?

Endowed with four factors, after the breakup of the body, they are reborn among the deities. In the Udāna the Kāpiya discourse is inspiring and definitive - this should be inferred.

Therein what is knowledge and what should be inferred?

"When one sees" - this is knowledge. One who establishes all things in the aspect of non-self - this should be inferred.

The four noble truths, therein three should be inferred - the truth of the path and the aggregate of virtuous behaviour and the aggregate of wisdom - this is knowledge and what should be inferred.

27. Therein what is vision?

Possessed of four factors, a noble disciple can declare about himself: "I am one with hell destroyed, I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." This is vision.

Therein, what is development?

Four terms of the Teaching - non-covetousness, non-ill will, right mindfulness, right concentration. This is development.

Therein what is both vision and development?

For one wishing to realise the fruit of stream-entry, what things should be attended to, the Blessed One says the five aggregates of clinging. This is both vision and development.

28. Therein, what are things subject to results?

"Whatever a person does" and so forth. "Monks, there are these three kinds of good conduct. These are things subject to results.

Therein, what are things not subject to results?

Monks, there are these five aggregates - these are things not subject to results.

Therein, what is neither result nor thing subject to result?

Thus both right practice and cessation, neither of these is a result nor subject to result. Monks, I shall teach you about the holy life and the fruits of the holy life. The holy life is the Noble Eightfold Path, the fruits of the holy life are the fruit of stream-entry up to Arahantship.

29. Therein what is one's own statement?

"Monks, there are these three gateways to liberation. This is one's own statement.

Therein what is another's speech?

"Because of, dear sir Kosiya, well-spoken words, even Sakka, lord of deities, who is victorious in battle, monks, enjoys his own fruit" should be done in detail. This is another's speech.

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

This is another's speech. For those who, not approaching both extremes, there is no describing their round of existence. This is one's own statement.

This is both another's speech and one's own statement.

30. Therein what is the standpoint regarding beings?

Monks, there are these three teachers, the Truth Finder who is an Arahant, and the trainee on the path. This is the standpoint regarding beings.

Therein what is the standpoint regarding the Teaching?

Monks, there are these seven enlightenment factors, this is the standpoint regarding the Teaching.

Therein what is the standpoint regarding beings and the standpoint regarding the Teaching? "The truth with its end is hard to see, penetration is hard to see for fools, for one who knows and sees there is no delight," I say. "The truth with its end is hard to see, penetration is hard to see for fools" is the standpoint regarding the Teaching. "For one who knows and sees there is no delight" is the standpoint regarding beings. Like a log in the Ganges going towards the near shore and the far shore, not getting stranded on high ground, not sinking in the middle, not being caught by humans, not being caught by nonhuman spirits, and not becoming rotten within, this is the standpoint regarding the Teaching. "Thus a monk will be slanting towards Nibbāna, destined for Nibbāna" is the standpoint regarding beings. This is the standpoint regarding beings and the standpoint regarding the Teaching.

Therein, what is praise?

Monks, there are these three foremost things - the Enlightened One is the best of beings, dispassion is the best of states, the Community is the best of groups. This is praise.

31. Therein what is permitted?

This is permitted by the Blessed One.

"Monks, there are these three things to be done - good bodily conduct, good verbal conduct, good mental conduct. This is permitted.

Therein what is prohibited?

There is no affection equal to that for a son. In detail, this is prohibited.

"Monks, there are these three things not to be done, taught from direct knowledge. What are the three? Bodily misconduct, verbal misconduct, mental misconduct. This is rejected.

Therein what is the permitted and prohibited?

He permits with the first two terms and with the fourth term. "Having abandoned bodily misconduct" is rejected by the third term. The great analysis of the not-long-drunk.

Here are the Summary Verses

In the Guide to the Piṭakas, the second plane called the establishment of the Teaching is complete.

3.

Third Plane of Standpoints Based on Discourses

32. Therein what is the standpoint based on discourses?

The standpoint of greed, the standpoint of hatred, the standpoint of delusion, the standpoint of non-greed, the standpoint of non-hatred, the standpoint of non-delusion, the standpoint of bodily action, the standpoint of verbal action, the standpoint of mental action, the standpoint of the faculty of faith, the standpoint of the faculty of energy, the standpoint of the faculty of mindfulness, the standpoint of the faculty of concentration, the standpoint of the faculty of wisdom.

Therein what is the standpoint of greed?

"For one agitated by thoughts" means sensual lust. Contemplating beauty means the ground for sensual lust. Craving increases more and more means sensual craving. This makes the bond strong means lust, thus whatever Teaching is established as the root, that very Teaching should be emphasized here. The Blessed One does not teach another Teaching while starting with one Teaching. For one who thinks means sensual thought, that very thought is explained through sensual thought. With intense lust means it explains the ground of that very thought. For one contemplating beauty craving increases more and more means it explains that very lust as sensual craving. This makes the bond strong means it explains that very fetter of craving. Thus should be inferred in verses. Thus in the prose sections.

There the Blessed One explains one Teaching in three ways: through consequence, through cause, through fruit.

Whatever gift they give, this is the meritorious deed consisting in giving. Therein is the cause. And that which. Many people associate with one, fame means that a good reputation arises in the world, that one becomes dear and agreeable to many people. And that one dies without regret, this is the benefit. That after the breakup of the body one is reborn among the deities, this is the fruit. This is the standpoint regarding greed.

33. Therein what is the standpoint of hatred?

"One who destroys living beings" means: with hatred one destroys living beings. "And speaks false speech" means: speaks false speech for the purpose of harming through hatred. "And the person who indulges in drinking liquor and wine" means: hatred is the source. And one who indulges in drinking liquor and wine, like one who dwells with another's wife, creates enemies.

"Not having abandoned the five animosities" means: the transcendence of the five precepts is the description of all those born of hatred, by that very action born of hatred one is called immoral; that state too should be indicated by its cause, by its result and fruition.

Three characteristics of a fool - he is one who speaks badly, thinks badly, and does bad actions. Therein, what he exerts through body and speech, this is his doing of bad actions. When he speaks false speech as previously indicated, this is his speaking badly. And what he intends as mental misconduct and ill will, this is his thinking badly. When he who is endowed with these three characteristics of a fool experiences three corresponding kinds of suffering and displeasure, he is in an assembly or gathering where they speak corresponding talk. When he engages in the ten unwholesome courses of action beginning with the destruction of life, he experiences suffering and displeasure because of that. Furthermore, when he sees a thief, an offender against the king, captured by the king and deprived of life, he thinks thus: "If the king were to know about me too, the king would have me captured too and deprive me of life," and he experiences suffering and displeasure because of that. Furthermore, when a fool is seated, thinking "What will be my destination after death when I pass on from here?" he experiences suffering and displeasure because of that - thus the characteristic of a fool is the cause. The three corresponding kinds of suffering are the outcome. With the breaking up of the body, he is reborn in hell realms, this is the fruit. This is the standpoint regarding hatred.

34. Therein what is the standpoint of delusion?

One who has entered this round of rebirths without discernible beginning is born and dies, this is caused by ignorance. Whatever are the purposes of formations, those too are conditioned by ignorance, that which is not seeing the word of the Enlightened One, this is explained in the discourse on ignorance itself. And one who takes formations as self approaches five views regarding the five aggregates. "This is mine, this I am, this is my self" - this discourse is laid down in ignorance, is laid down by ignorance. Thus the Teacher explains in the discourse with method and Teaching. That alone should be explained there with what is not shared. Not another.

Monks, whatever ascetics or brahmins who do not understand "This is suffering" - the four truths in detail, that which is not understanding there, this is suffering, this is the cause. Not understanding, one generates various formations, this is the outcome. And when one grasps at views "This alone is true, everything else is false," this is the outcome. What brings forth renewed existence, this is the fruit. This state too is explained in terms of cause and fruit and outcome.

Here now some states are shared. Indeed, they will place the cause right from the beginning in the discourse. As what might be: "Monks, there are these four ways of taking a wrong course. Therein, that which takes a wrong course through desire and that which takes a wrong course through fear, this is greed, an unwholesome root. What is through hatred, this is just hatred. What is through delusion, this is just delusion. Thus these three unwholesome roots should be examined right from the beginning. Where one should be explained, there one is explained. Likewise two as three, for indeed without placing first, neither cause nor outcome nor fruit should be explained.

And here is the verse -

Where desire and this greed are as previously explained. This is the standpoint regarding delusion.

35. Therein what is the standpoint regarding non-greed?

Therein, that which is examination of foulness, this is giving up by seeing the danger in sensual pleasures. Well restrained in the faculties, for the fulfilment of that very non-greed, my base is cleansed without clinging. And being moderate in eating means abandoning craving for taste. Thus this non-greed is maintained through contemplating foulness regarding objects, that non-greed is the cause. It is maintained through guarding the doors of the faculties regarding range, maintained through moderation in eating regarding others, this is the result. Indeed Māra does not overpower that one, as wind does not overpower a rocky mountain, this is the fruit. Thus whatever Teaching is laid down in the beginning, that same is in the middle and in the end.

Monks, I do not see any other single thing for the non-arising of sensual desire that has not yet arisen, or for the abandoning of sensual desire that has arisen, as this: the sign of foulness. Therein, for one who attends to the sign of foulness, sensual desire that has not yet arisen does not arise, and sensual desire that has already arisen is abandoned. This is the basis for non-greed. Further, when unarisen sensual lust is utterly destroyed along with lust for form and formless lust, this is the fruit. Thus this state too is explained in terms of cause and outcome and fruit. This is the standpoint of non-greed.

Therein what is the standpoint of non-hatred?

If with a mind free from hate one shows loving-kindness to even one living being, this is non-hatred. Through removal comes gratification, by that one becomes wholesome means one is connected with that wholesome state and reaches the description of states. Wholesome means just as one with wisdom is wise, with wisdom one is a wise person. The noble one creates abundant merit means this is the result of that mundane state, not of the supramundane. Therein, that which is showing loving-kindness, this is the cause. What becomes wholesome, this is the outcome. As long as one is free from ill will one generates abundant merit in the plane, this is the fruit. Thus non-hatred is explained in terms of cause and outcome and fruit.

There are eleven benefits of liberation of mind through loving-kindness. Therein the liberation of mind through loving-kindness, this is liberation of mind through fading away of lust in the noble teachings, cause of the worldly plane, which is pleasant and agreeable in the future for human beings, these eleven things are the outcome. And one who has not done it is reborn in the brahmā realm. This is the fruit. This is the standpoint of non-hatred.

36. Therein what is the standpoint of non-delusion?

The matter of "wisdom is supreme." "Leading to penetration" means: one penetrates as it really is what leads to Nibbāna. "Rightly understands the extinction of birth and death" means non-delusion. "Wisdom" means cause. What one understands, this is the outcome. That which is the extinction of birth and death, this is the fruit. Thus non-delusion has been explained by way of cause, outcome and fruit.

Monks, there are these three faculties: the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge. Therein what 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. Thus it should be done with the four noble truths. Therein what is the faculty of final knowledge? Here, monks, a monk understands as it really is "This is the noble truth of suffering", and that which is the path, this is the faculty of final knowledge. With the destruction of the taints one becomes taintless, this is called the faculty of one who has final knowledge. Thus this wisdom, this is the cause. What desire one generates and makes effort for, what one understands, this is the outcome. By which there is complete destruction of the taints as cause, what knowledge arises in destruction, and knowledge of non-arising, this is the outcome. What is Arahantship, this is the fruit. Therein "Birth is destroyed for me, the holy life has been lived, what had to be done has been done", this is knowledge of destruction. "There is no more coming to any state of being", this is knowledge of non-arising. Thus these faculties, non-delusion has been explained by way of cause, outcome and fruit. These unshared ones have been explained.

Therein what are the shared wholesome roots? "Monks, I shall teach you the wholesome and the wholesome root. Therein what is the wholesome root? Non-greed, non-hatred, non-delusion. Therein what is the wholesome? The eight rightnesses: right view up to right concentration. Therein those which are wholesome roots, this is the cause. And that non-greed gives rise to three actions: intention, effort and concentration, this is the outcome of non-greed. Therein that which is non-hatred, this is the cause. That which establishes three things: right speech, right action and right livelihood, this is the outcome. Therein that which is non-delusion is the cause, that which establishes two things: undistorted vision and non-speaking, this is the outcome. The fruit of this holy life, those two liberations: liberation of mind through fading away of lust and liberation by wisdom through fading away of ignorance, this is the fruit. Thus these three wholesome roots are explained in terms of cause and outcome and fruit. Thus the common wholesome states should be penetrated.

Where there are two, where there are three. And here is the verse.

'The measurable and immeasurable origination' means the measurable conditioned and immeasurable conditioned. Therein, those conditioned states that are measurable, those two states - gratification and danger - are measured. This much is the gratification in sensual pleasures. One understands Nibbāna thus: 'This much is the danger in this, this is the escape.' Due to two reasons the immeasurable cannot be measured. By 'this much is this, this is not ultimate,' therefore it is immeasurable. Then having made it a jewel, it becomes immeasurable due to its marvellous nature. Therein, the origination and knowing and seeing of the wholesome, this is non-delusion. That which therein is the knowing and relinquishing of formations of existence, this is non-greed. That which is the withdrawing from distraction in 'internally delighted and concentrated,' this is non-hatred. Thus these are the three wholesome roots. 'Measurable and immeasurable origination' - this is non-delusion. That which is the convergence of formations of existence, the greed that is the gratification of right concentrations, this is the cause. That which is the breaking of the shell of ignorance in 'internally delighted,' this is the outcome. That occurrence - these three wholesome roots are explained in terms of cause and outcome and fruit.

To this extent, this occurrence and cessation proceeds from unwholesome roots and ceases through wholesome roots, and through these three all unwholesome roots come to convergence. He is indicated by states in terms of speech as craving or anger or lack of clear comprehension or underlying tendency or contempt or insolence or unmindfulness or envy or selfishness or not knowing, and by these bases that should be indicated. For whom these two terms of the Teaching are indicated there are no defilements, which converge and flow together in these nine terms. This is a defilement, but not greed, not hatred, not delusion.

Just as the unwholesome roots, so too the wholesome ones should be indicated by way of negation.

This is the standpoint of non-delusion.

37. Therein what is the standpoint of bodily action?

"Monks, there are these three kinds of good conduct. Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, this is the standpoint of bodily action.

Therein what is the standpoint of verbal action?

These four kinds of good verbal conduct are the foundation of verbal action.

Therein what is the foundation of mental action?

These three kinds of good mental conduct: non-covetousness, non-ill will, right view, this is the foundation of mental action. These are the unique discourses.

Therein what are the common discourses?

Monks, these are the three purifications - purification of bodily action, purification of verbal action, purification of mental action.

Therein, what is purification of bodily action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct. Therein, what is purification of verbal action? Abstinence from false speech...etc... Abstinence from idle chatter. Therein, what is purification of mental action? Non-covetousness, non-ill will, right view. This is a common sutta.

Thus common suttas and uncommon suttas should be penetrated. Having penetrated, the meaning of the discourse should be explained by speech and body.

38. Therein what is the foundation of the faculty of faith?

This is the standpoint regarding the faculty of faith.

Therein what is the standpoint regarding energy?

There are these four, monks, right strivings, this is the standpoint regarding energy.

Therein what is the standpoint regarding the faculty of mindfulness?

The four foundations of mindfulness should be explained in detail, this is the standpoint regarding the faculty of mindfulness.

Therein what is the standpoint regarding the faculty of concentration?

Monks, these three kinds of concentration - with thought and examination, without thought and with examination only, without thought and without examination. This is the standpoint regarding the faculty of concentration.

Therein what is the standpoint regarding the faculty of wisdom?

"Wisdom is supreme in the world" in detail.

Monks, these are the three kinds of wisdom - wisdom born of learning, wisdom born of reflection, wisdom born of development, this is a discourse on the standpoint of the faculty of wisdom, these are discourses on the standpoints of faculties not held in common.

39. Therein what are the discourses on the standpoints of faculties held in common?

These are the five faculties. The faculty of faith and other faculties should be seen. A discourse should be made in detail on the three kinds of confirmed confidence. These are the discourses on the standpoints of faculties held in common. Whatever discourse is connected with either the wholesome or unwholesome, it should be explained by that particular standpoint, no other Teaching should be explained. Therein the wholesome held in common and not the wholesome and unwholesome, just as the wholesome roots held in common and unwholesome roots held in common, one abandons arisen sensual thought... the four right strivings are both wholesome and unwholesome.

Here are the Summary Verses

Thus of the elder Mahākaccāyana

The dweller of Jambuvana in the Guide to the Piṭaka

The third plane called the standpoint of suttas.

4.

The Fourth Plane Investigation of Suttas

40. Therein, what is investigation of suttas?

Therein, wholesome states and unwholesome states are thoroughly examined in sequence. What indeed did this sutta begin...etc... does it fit together with those suttas along with their higher meanings or does it not?

As the Blessed One teaches defilements there in the beginning. What is taught? It should be examined whether the abandoning of those defilements is taught or not. If the abandoning of those defilements is not taught by the Blessed One, wholesome things should be sought where those unwholesome ones go to abandonment. If upon investigation one does not find it. Therein unwholesome things should be drawn out and investigated, the discourse pertaining to defilement, if defilements are being drawn out. Or where they do not give, there the noble path things should be examined whether defilements go to abandonment in those planes or not. However many defilements are taught. Not that many noble things are taught. Where defilements go to abandonment, there those defilements that do not fit with the opposite of noble things should be drawn out, if when being drawn out it gives a connection. Therein it should be investigated thus. Two or three or more defilements go to abandonment through one noble path. If when being investigated thus it gives a connection, therein it should be examined. Through tradition or through the authority of the Piṭaka, both the meaning and non-meaning of the discourse. Or what discourse cannot be explained, that discourse should not be doubted. Thus as in the beginning there are wholesome things. Those defilements should be abandoned. They should be examined. Either wholesome first or first teaching through the opposite, should be learned neither less nor more. As the first Uttila, of which defilements now those noble things are taught, it should be investigated whether these defilements are abandoned by these noble things or not. If when being examined they fit, they should be taken. But if they do not fit, those defilements that have no opposite should not be fully examined. And those noble things that are opposite should be drawn out. For noble things do not go to abandoning of non-returner defilements, nor do noble things lead to the abandoning of all defilements. Just as wholesome loving-kindness and unwholesome lust, but having made wholesome loving-kindness it does not originate for the abandoning of unwholesome lust, ill will goes to abandonment through loving-kindness. Therefore both defilements should be examined. And whatever thing is pointed out, whether wholesome or unwholesome, that should be drawn out. If they fit when being drawn out there is nothing to be examined. Either two defilements should be abandoned by one noble thing or one defilement is abandoned by two noble things.

Or if when being examined thus it fits, therein it should be investigated or as it fits therein it should be investigated, or as the discourse cannot be explained, indeed the discourse should not be doubted. When defilement is taught in noble things, it should be examined from both sides. Indeed, whether these defilements that are taught and those noble things that are taught, by verse or by explanation, do these defilements get abandoned by these noble things, or are they not abandoned? Or do these noble things lead to the abandoning of these defilements? Although unwholesome things go to abandonment through wholesome things. But not all unwholesome things go to abandonment through all noble things. Just as loving-kindness is wholesome and lust is unwholesome, but having made loving-kindness wholesome and lust unwholesome, lust does not go to abandonment through loving-kindness, ill will goes to abandonment through loving-kindness. Thus having made it a defilement, it goes to abandonment through a discourse. Having made it a discourse-phenomenon, it does not all lead to the abandoning of defilement. But that noble thing of the discourse which is opposite to defilement, through that it goes to abandonment.

41. Therein when wholesome is taught in discourse or explanation, defilements do not fit or noble things, they should be drawn out by the component to be indicated in the great references. Therein even if those defilements go to abandonment through that noble thing among both defilements and noble things taught. There too further examination should be made. For what reason should these defilements be abandoned, for what reason are noble things taught? In whatever aspect noble things are taught, in that manner this defilement is established. There is one defilement, by that noble things are not otherwise to be abandoned otherwise, just as view, lust and ignorance are to be abandoned by vision. If that ignorance is thus and the plane of development or things are to be abandoned by development. That very higher is abandoned by vision of the unconditioned, by liberation, by signless concentration of mind, by inattention. Thus it should be examined with meaning and phrasing. Those defilements to be abandoned by vision, noble thing is taught by way of vision, those to be abandoned by development, noble thing is taught by way of development, those to be abandoned by using, noble thing is taught by way of using, thus up to seven taints to be done by dispelling, up to otherwise. Otherwise this thing is to be abandoned, noble thing is taught by another aspect, that noble thing should be sought otherwise. If while seeking this thing and who teaches by whatever aspect, that noble thing should be sought, by that aspect the defilement is abandoned. That should be examined there. Then if it does not fit, if by that discourse the arranged discourse should be investigated. As it fits, so it should be taken. As it does not fit, so it should not be taken, surely this was not spoken by the Blessed One, or was wrongly grasped by the venerable one, as should be indicated in the great references, taught by the Blessed One as it really is, and what thing is taught both wholesome and unwholesome, the condition of that thing should be sought. For without conditions a thing does not arise without condition. Therein what is the aspect of searching?

Therein this should be investigated: that thing is said to be of such a nature with cause and with condition. And that condition is threefold - mild, medium and strong. Therein, in a mild condition a mild state should be taken, thus being so this condition is twofold: successive condition and immediate condition. That condition should be investigated through mildness to strength. What is the reason? Any condition reaches either completeness or fulfilment through other conditions. Therein, for whatever Teaching is taught, the cause should be investigated either through this reason or another. As a condition through cause and condition, that outflow of that Teaching should be investigated. As explained, one investigates the striving in the standpoint, that condition should be investigated. For a mild state does not have a strong outflow, nor does a strong outflow have a mild state, rather mild fits with mild, medium with medium, and strong with strong, that should be taken, if it does not fit it should not be taken. And what Teaching the Blessed One begins to teach, that very Teaching he teaches from middle to end, as in the standpoint of the teaching he explains the states in the beginning, that same becomes many at the end of that teaching. For by the power of that Teaching that discourse becomes either verse or exposition, small or great, as there are two kinds: either conforming or establishing and teaching-establishing. Forms also of the Teaching should be investigated. And as the Blessed One taught the restraint of the five faculties for the purpose of suppressing craving, this indeed is the wish. He teaches as in the discourse on the cowherd simile and in other discourses the Blessed One speaks, this indeed is the wish in the Middle Collection this thought conforms to the Blessed One's teaching thus that Teaching should be investigated in other expositions too. For it should not be seen in one discourse only. What fits should be taken.

42. Therein what is permitted? Whatever teaching was not spoken by the Blessed One and that appears only in the teachings, thus should this be remembered. As it is said to be spoken by such and such, that teaching should be investigated. Is this teaching permitted and acceptable to the Blessed One or not permitted and acceptable, is some form and teaching permitted and acceptable to the Blessed One and some form and teaching not permitted and acceptable? Whatever the One of Ten Powers teaches as his range without fully explaining, all that teaching is not permitted and acceptable to the Blessed One. There is also that disciple who knows the range of the Ten Powers specifically and without exclusion, but he does not fully know that power otherwise through hearing by name, just as when the brahmin was exhorted by the Venerable Sāriputta, that venerable one did not have knowledge of the diversity of faculties and powers, therefore not knowing that person and others, mindfulness was aroused when there was something further to be done, he was reproached by the Blessed One. Just as the Venerable Mahākassapa exhorts his nephew, endowed with immediate psychic potency having illuminated his fingers, that knowledge as it really is of all things and undertakings of actions through their causes and states exists in that venerable one, with that he exhorts him, the Blessed One does that.

However, just as a messenger instructs beings with the king's word, so too one who follows others teaches an unknown sound to others. A discourse that is worthy of approval should be accepted. What is not worthy of approval should not be accepted.

Therein, what is the confusion of discourses? The discourse is fivefold: pertaining to defilement, pertaining to disposition, pertaining to vision, pertaining to development, pertaining to one beyond training. He would accomplish one thing but teaches another, and explains the meaning of one discourse in another discourse. Indeed, he explains the manifold meaning of a discourse. He reveals the meaning in the accomplishment of the noble Teaching. He explains the meaning of what pertains to disposition in those pertaining to vision. He explains the meaning of the lower fetters in those pertaining to the higher ones. He explains the mild and medium faculties in discourses about the superior ones. Thus this discourse's confusion by way of cause, outcome, fruit, explanation, and also by mild, medium and superior states, by meaning and by phrasing - whatever confusion there is, this is called mixing up of discourses. Whatever is not confusion, this is called discrimination of discourses.

Therein, This is the Summary Verse

Of the Elder Mahākaccāyana

Investigation of Suttas by name, the fourth plane.

5.

The Fifth Plane

43. Therein what is the analysis of modes of conveying? Where the sixteen modes of conveying are analysed in detail. Therein at the beginning is the mode of conveying teaching. Therein this verse is either wholesome or unwholesome, or the truths or a portion of truth. What was taught? In the Sutta the investigation is the mode of conveying teaching. Just as the classification of noble truths are the four truths, both shared and unshared. And those eighteen terms of suffering are seven terms in brief through bodily and mental suffering, through association with the unloved and separation from the loved, and through the three conditioned states. Therein the three characteristics of the conditioned are the three kinds of suffering: arising is a characteristic of the conditioned, and suffering due to formations is a characteristic of the conditioned, and suffering due to change means alteration is a characteristic of the conditioned, and suffering as pain, of these three characteristics of the conditioned in the three planes of feeling: neither-painful-nor-pleasant feeling is arising as a characteristic of the conditioned, and suffering due to formations is the three characteristics of the conditioned, and pleasant feeling and suffering due to change means alteration is a characteristic of the conditioned, painful feeling is suffering as pain - in this, in these nine terms, in the first seven terms, in the sixteen terms, suffering should be investigated, and eleven characteristics of suffering are shown in the exposition. The characteristic of manifestation is birth and the characteristic of manifestation and passing away is passing away - thus fifteen terms should be made in detail, thus shared and unshared in seven and ten terms in perception and in the threefold establishment in the Dispensation and in the eighteen standpoints of the Suttas and in the tenfold range of Suttas and in the sixteen modes of conveying and in the twenty-one kinds of investigation and examination - this was taught. And it was taught as it really is; this is called the mode of conveying teaching.

44. Therein, what is the mode of investigation?

Term means the first term. What is its meaning? What was asked of the Blessed One by Venerable Ajita should be taken, how many terms were asked as in the verse "by what is the world enveloped", these four terms thus is the inquiry of the answer. By however many terms the Blessed One answered the terms thus in the inquiry and what is the explanation of the terms, this is called term.

Question means these four terms. How many questions? One or two or more, these four terms are one question, the phrasing revolves around the meaning, even many terms ask just one meaning. These four terms revolving around with the phrasing are just one question. "By what is the world enveloped?" asks about the world, "By what does it not shine?" and "What do you say is its stain?" ask about the same thing. "What is its great peril?" asks about the same thing. Thus the phrasing revolving around the meaning is one question, that question is fourfold: to be answered categorically, to be answered analytically, to be answered with a counter-question, to be set aside. Therein, "The eye is impermanent" is to be answered categorically, "What is impermanent is suffering" is to be answered analytically, "There might be impermanent but not eye, and those bases that are not eye, they too are impermanent but not just eye," this is to be answered analytically, "Is what is eye the eye faculty or not?" is to be answered with a counter-question, "That eye is the Truth Finder" is to be set aside. "Apart from the eye" is a question to be set aside. What was the Blessed One asked in this question? The defilement of the world was asked. What is the reason? For defilement is threefold: the defilement of craving, the defilement of views, and the defilement of misconduct. Therein, "enveloped by ignorance" shows ignorance, "muttering" shows craving, "great peril" shows the result of unwholesome action, "that a stream, namely an action to be felt as pleasant would have a result to be felt as painful - this is not possible" the Blessed One answers, with the four terms "the world is enveloped by ignorance"...etc... thus it is said.

45. Further he asks a counter-question, the verse "streams flow everywhere", he asks four terms which the Blessed One answers with two terms.

These four terms he answers with two terms. Asked about this term, asked about the cleansing of that defiled world, streams are the six bodies of craving designated by multiple designations through all the sense bases. "By what are those streams restrained?" asks about the abandoning of obsession, "by what are the streams blocked?" asks about the uprooting of underlying tendencies. There the Blessed One teaches about mindfulness at the six doors, for one who dwells clearly comprehending with mindfulness as doorkeeper, his faculties become guarded. There, when the faculties are guarded, whatever insight there is, that leads to the complete abandonment of those streams and of that ignorance by which the world is enveloped. Thus the streams become blocked and he asks further.

Having approached to ask the Blessed One where this wisdom and mindfulness and name-and-form cease, these four terms the Blessed One answers with one term.

What does he ask with this question? He asks about the element of Nibbāna without residue, the Blessed One answers him with the element of Nibbāna without residue. There with the first question he asks about defilement. With the second question he asks about cleansing. With the third question he asks about the element of Nibbāna with residue. With the fourth question he asks a counter-question about the element of Nibbāna without residue, then he asks further.

These four terms were asked. And how many questions are there about those who have reckoned the Teaching and the Arahants and trainees? "What is prior and what is subsequent?" - this is the meaning. Therein which does he ask first, which later? He asks about the Arahant first. In the trainee's teachings there, by which term are the Arahants taken as "those who have reckoned," the trainees are taken as "many." "Being alert among them" is the common term asking about the Blessed One. His common and uncommon should be asked about in the questions. The Blessed One answers that. Not asked thus, asked first, he answers that later. What was asked later he answers first. And what was asked here "What is the conduct of those purified and those being purified?" - this he asked, that "one should not be greedy for sensual pleasures." "Should be mentally unturbid" - the Blessed One prevents obsessions with thought, but two thoughts for non-turbidity of obsession, as explained in the hindrances. "Skilled in all states" - he answers about the Arahant.

"By what does one cross the flood?" is the verse, these are the four terms. There are just four questions. What is the reason, for here there is no term following the meaning as in the first of Ajita's questions, for that one there are not definitively many answers, there are many questions, and not just one, he asks all, previously answered, like the fourth of Ajita's questions, what is here as it really is through the bond of the quest term with answers thus searches as it really is. Moreover here whoever thus asks therein this aspect in the questioning "tangled within, tangled without" verse should be sought through question and answer. How is it answered when the Blessed One answers? The verse "A person established in virtue, wise." Therein through development of mind is serenity, through development of wisdom is insight. Therein it is thus inferred, whatever states are abandoned through both serenity and insight, these are the tangles within and tangles without. Therein in the answer through serenity lust is abandoned, through insight ignorance. Lust with internal basis is the tangle within, lust with external basis is the tangle without. Identity view with internal basis, this is the tangle within. And the sixty-one grounds for views with external basis are the tangles without, for whatever has internal basis which will be through the portion of view, this is the tangle. Thus in brief whatever craving and view with internal basis, this is the tangle within. Whatever craving and view with external basis, this is the tangle without.

As the deity asks the Blessed One the verse "four-wheeled, nine-doored." Therein the Blessed One answers with the verse "having cut the strap and the thong," this is the Blessed One's answer about the way leading to the cessation of suffering. By this answer the Blessed One is inferred to mean the defilements here that should be explained by the previous verse. For that "four-wheeled" means the four hands and feet. "Nine doors" means the nine wound openings. As "four-wheeled" means the four kinds of clinging, with clinging as condition there is existence, with the cessation of clinging there is the cessation of existence. "Nine doors" means the nine kinds of conceit, for due to the nature of conceit there is suffering in "I am better" - three sets of three make it complete. For lust for the five cords of sensual pleasure is connected with the triad. Therein "strap" is explained as craving. "Thong" he explains as conceit, "desire and evil greed" means lust for the five cords of sensual pleasure. Therein unrighteous greed is explained as evil, "craving with its root" means: "Craving rooted in not knowing" means craving rooted in not knowing, and the abandoning of craving and view. And whatever other states there are that are connected with the four-wheeled bond for that very reason, all states leading to the round of births should be explained. Therein this verse's answer accords with both the question and the answer. Whatever the Blessed One sets down in terms whether with explanation or with verse response and investigation, he follows with that many.

46. Monks, possessed of eight factors a monk deserves to go on a mission. These eight terms are set down. The Blessed One follows with six terms.

Therein the Blessed One follows with as many terms as he sets down. Monks, possessed of seven factors a good friend is dear and worthy of respect, in detail, the Blessed One expounds this with seven terms. Thus the learned one expounds, a lesser talk or term is a laying down, the learned one lays down nine terms, from lesser exposition expounds more. This is called their exposition and investigation, this is the method called investigation.

Therein, what is the mode of investigation?

Of the sixteen methods as is the teaching as is the investigation which is shown, this is the explanation. That which is investigation therein: "This question does not fit with the discourses," this is application.

For just as beings are defiled with causes and with conditions, there is cause and there is condition for the defilement of beings, beings are purified with causes and with conditions, there is cause and there is condition for the purification of beings. For a virtuous individual, Ānanda, there is no need to declare: "How might regret arise in me?"... non-declaration should be done, this is the path of purification. What is the cause and condition for that, four causes and conditions each for the aggregate of virtue. Association with superior persons and dwelling in a suitable place, this is conditionality with conditions. That which is old action whose result is a condition, by that condition right self-determination, this is the cause. Thus the aggregate of virtue with cause and with condition, this is mundane virtue.

But that which is supramundane virtue, for that three faculties are the condition - the faculty of faith, the faculty of energy, the faculty of concentration - this is the condition. The faculty of mindfulness and the faculty of wisdom are the cause. For wisdom leading to penetration, whatever virtue arises. And the virtue of a stream-enterer, by that this is the cause, this is the condition. Whatever tranquillity and rapture and gladness of concentration is the condition. Whatever happiness is the cause, by that the aggregate of concentration is with cause and with condition. What one who is concentrated understands as it really is, this is wisdom. For that, hearing from others and internal careful attention are cause and condition, thus these three aggregates are with cause and with condition, in this way seven kinds of wisdom. And in the seven analytical suttas it is not applicable. This is the mode of application. That should be seen in the four great references.

47. Therein what is the foundation?

Therein the five cords of sensual pleasure are the foundation of sensual lust. For anyone in whom sensual lust has arisen, is arising, or will arise, it is not other than these five form bases that are the proximate cause of sensual lust. It is said that thus the five cords of sensual pleasure are the proximate cause of sensual lust. The five faculties are the proximate cause of lust for form. The mind faculty is the proximate cause of lust for existence. The five aggregates are the proximate cause of identity view. The sixty-one grounds for views are the proximate cause of lust for views. The sense-sphere element is the proximate cause of sensual lust. The formless element is the proximate cause of lust for the formless. The perception of pleasure is the proximate cause of sensual lust. The perception of ill will is the proximate cause of ill will. Lack of clear comprehension is the proximate cause of confusion. The nine grounds for resentment are the proximate cause of ill will. The ninefold conceit is the proximate cause of conceit. Pleasant feeling is the proximate cause of the underlying tendency to lust. Painful feeling is the proximate cause of the underlying tendency to aversion. Neither-painful-nor-pleasant feeling is the proximate cause of the underlying tendency to ignorance. Clinging to a doctrine of self and false speech are the proximate cause of greed. Destruction of life and divisive speech and harsh speech are the proximate cause of ill will. Wrongness and idle chatter are the proximate cause of delusion. Existence and wealth and discrimination are the proximate cause of the I-making. Possession of external things is the proximate cause of mine-making. Bodily attachment is the proximate cause of view. Bodily hatred is the proximate cause of hate. Bodily defilement is the proximate cause of greed. Whatever state arises with whatever object, whether through the standpoint of truth or the standpoint of things or through underlying tendency, that state is its proximate cause. Through that object that state arises.

Just as when a human being, not getting a foothold for the first step, lifts up the second step, he draws back the following step. If one does not obtain the proximate cause of the second term, one raises another term. And that which is its condition. Thus a state, whether wholesome, unwholesome, or undeclared, does not occur without obtaining its proximate cause. Just as there is the obtaining of the source of an applied state, this is called the mode of conveying proximate cause.

48. Therein, what is the mode of characteristics?

When the verse "For those who have well undertaken, constantly the mindfulness directed to the body" is spoken, with mindfulness directed to the body being spoken of, mindfulness directed to feelings, mind and mind-objects is spoken of by one foundation of mindfulness among the four foundations of mindfulness. For mind does not occur in one station of consciousness, it occurs in various destinations, when mindfulness directed to body is spoken of, mindfulness directed to feelings, mind and mind-objects is spoken of. For when mindfulness directed to the body is developed, the four foundations of mindfulness do not fail to reach fulfilment of development. Thus when such states are spoken of, all states are spoken of.

In the verse "Purifying one's own mind, this is the teaching of the Enlightened Ones", mental states are spoken of, form is spoken of in relation to mind. This name-and-form is the noble truth of suffering. From that purification of one's mind, whatever one purifies, that is suffering. By which one purifies, that is the path. From where there is purification, that is cessation. Dependent on the eye and forms, eye-consciousness arises, therein feeling, perception, volition, contact, attention arise together - these states have one characteristic in the characteristic of arising. And whoever becomes disenchanted with form, becomes disenchanted with feeling, he becomes disenchanted with perception, formations and consciousness too. Thus those states that have one characteristic, when one state among them is pointed out all states are pointed out, this is called the mode of characteristics.

Therein, what is the mode of the four arrays?

Therein what is language, how should it be investigated? As stated by the Blessed One, possessed of eleven factors a monk quickly attains greatness in the teachings, and he is skilled in the meaning, and skilled in the Teaching, and skilled in language, and skilled in designation for women, and skilled in designation for men, and skilled in designation for neuters, and skilled in designation for the past, and skilled in designation for the future, and skilled in designation for the present. Skilled in single intention and skilled in multiple intentions. What is taught in it, past, future and present. With designation for women, designation for men, designation for neuters, all is explained according to the discourse. From phrases, from skill in language, one who examines what is well-phrased and badly-phrased in a discourse, this should be determined thus. This should not be determined. This is called skill in language.

49. Therein what is skill in intention? As taught in the discourse, all goes to the turn that "this should be taught by the Blessed One." As what? The verse: "Diligence is the path to the Deathless, negligence is the path to death." What is the Blessed One's intention here? Those who desire only liberation will dwell diligently, this is the intention.

What is the Blessed One's intention here? Those who find no gratification in suffering, they will arouse energy for the destruction of suffering. This therein is the Blessed One's intention. Thus whether taught by verse or explanation, this sutta is accomplished by this, the intention being that one practises in accordance with the Teaching - this is called the intention of the teaching.

Therein, what is the connection between what comes before and after? Whatever verses or suttas have eighty terms thus or thus, those former terms and those latter terms of that verse or sutta should be combined. Thus the connection of what comes before and after is known. When one, two, or three verses are begun, the meaning that is not explained by the unspoken verses in one part of that should be investigated. Whatever quest or perplexity there is in searching for all of this, or for descriptions of that individual, should be further searched. This is called the connection of what comes before and after. Skill means skill in the basis from the source. Skill in language from phrasing. Skill in the purpose of teaching. Skill in the connection of what comes before and after. Therein is that verse searched for or the source. When the meaning that cannot be obtained should be explained, searching for the meaning through these four terms - skill in the basis from the source and skill in meaning - it is searched for as it really is. Then all from the basis or from the source, whatever is the purpose, phrasing, language and unsurpassed connection, thus should be taught through the meaning of the sutta with what comes before and after. This is the mode of conveying in four parts.

50. Therein what is the mode of conveying terms?

As what? The verses about those who are proud and negligent. What is negligence the foundation of? Of relinquishing wholesome states. And relinquishing wholesome states is the foundation of what? Of pursuing unwholesome states. What is the foundation of pursuing wholesome states? What is the foundation of pursuing the basis of defilements? Thus through negligence, view belongs to the side of delusion, ignorance belongs to the side of desire and lust. Therein craving and view are the four taints - the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. Therein the view "exists in mind" and "permanent in mental states" - through indulging in the five cords of sensual pleasure is the taint of sensual desire, attachment to rebirths is the taint of existence. Therein the material body is the foundation of the taint of sensual desire and the taint of existence. The mental body is the foundation of the taint of views and the taint of ignorance.

Therein the characteristic of the taint of sensual desire is internal carrying through clinging. Longing, binding, volitional formation, and bodily formation are the characteristic of the taint of existence, adherence and grasping are the characteristic of the taint of views. Non-penetration of mind-objects and lack of clear comprehension are the characteristic of the taint of ignorance. These four taints are four kinds of clinging. The taint of sensual pleasure is clinging to sensual pleasure, the taint of existence is clinging to existence, the taint of views is clinging to views, the taint of ignorance is clinging to identity doctrine, with these four kinds of clinging are the five aggregates. Therein the taint of ignorance is to be abandoned in mind, it is abandoned in one contemplating mind in mind. The taint of views is to be abandoned in mind-objects, it is abandoned in one contemplating mind-objects in mind-objects. The taint of existence is to be abandoned in attachment, it is abandoned in one contemplating feelings in feelings. The taint of sensual pleasure is to be abandoned in the five cords of sensual pleasure, it is abandoned in one contemplating body in body. Therein contemplation of body pertains to the noble truth of suffering. Contemplation of feeling is a condition for the five faculties - the faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of displeasure, the faculty of equanimity, it is the range of defilement of beings, through that it pertains to origin. Contemplation of mind in mind pertains to cessation. Contemplation of mind-objects in mind-objects pertains to the path. Through that in the four by vision all of those are abandoned for him, by which were first described for the arrogant and heedless, their taints increase. For in one who knows and sees there is destruction of taints - suffering, origin, cessation, path are indeed unwholesome states. Thus they should be investigated. As far as the destination of that unwholesome state, from there one investigates unwholesome states by their opposite, it revolves through the mode of those defilements. This is called the revolving mode. Thus wholesome states too should be investigated. One will come to unwholesome states.

Therein this is the plane of the revolving mode: foundations of mindfulness and inversions and four kinds of knowledge and the way leading to the arising of identity and the way leading to the cessation of identity.

51. Therein, what is the method of analysis? Whatever is to be explained by analysis is called the method of analysis. As what, having come and again there is a person, or not having come does not blame, through questioning the going beyond of something of one - this is called the method of analysis.

Therein, what is the method of conversion? Whatever is an explanation of opposites, this is called the method of conversion. As stated by the Blessed One, for a person of right view, wrong view is overcome, and so on in detail for all path factors. This is called the method of conversion.

Therein, what is the mode of synonyms?

Just as the Venerable Sāriputta was praised by the Blessed One in one matter through synonyms in various ways: "Sāriputta is of great wisdom, of joyful wisdom, of swift wisdom" - this is a synonym for wisdom. And just as in the Analysis of the Path, each path factor with the meaning of going forth is explained through synonyms. Thus are the synonyms of ignorance. One unwholesome root, though being the same, is understood by different people in different regions in different ways. Indeed, they do not address the very same thing by this, it refers to something else. "Of the monk who has abandoned all sensual pleasures" - sensual pleasures are addressed. "One who has crossed over attachment" means he addresses those same sensual pleasures as attachment. "They become attached while listening before" means he addresses those same sensual pleasures as attachment. Thus in the discourse whatever Teaching is taught, there is a search for it: "Of which Teaching is this the name, of which is this the synonym?" For the Omniscient One teaches according to whatever language is current among different people, thus his synonym should be sought. This is the mode of synonym.

52. Therein, what is the mode of description? "Four noble truths" the text indicates, a description by classification. That which is a description of origin. "There is desire for material food, there is lust" as far as "established." Therein consciousness describes a description of production. "There is no desire for material food"...etc... a description of uprooting.

"His mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance" describes a description of abandonment. When craving is put first, wisdom revolves around and makes a description of what is agreeable. Thus the Blessed One describes one thing as a description of what is agreeable. For having shown that craving is not the origin of suffering, the origin of craving should be explained everywhere. Just as "he does not tolerate arisen sensual thought, dispels it, abandons it" is a description by negation. Thus for all things, both wholesome and unwholesome, whatever is his field of mind-objects, that Teaching operates there. The remaining things there follow that. That description is twofold - description dependent on others and description dependent on oneself. What is description dependent on oneself? Develop concentration, monks, a concentrated monk, monks, understands as it really is. He understands as it really is "Form is impermanent", this is description dependent on oneself and description dependent on others, that description is of wisdom and virtue, just as "develop the four meditative absorptions." He has the faculty of concentration, the four faculties are soft and dependent on those four, three confirmed confidences make the faculty of concentration dependent on others, the four faculties are dependent on others, in the four noble truths the faculty of wisdom is not dependent on others, in the foundations of mindfulness and right strivings is the faculty of energy. Thus in its own foundation, that Teaching is dependent on its own field, and that should be described there. Its opposite should be explained as trouble. Here this description of many aspects is for what reason this Teaching is described. This is called description.

53. Therein, what is the mode of conveying by descent? One should descend into six things. In which six? Into aggregates, elements, bases, faculties, truths, and dependent origination. There is no discourse or verse or exposition. That is not found in any one of these six things. To this extent, all teaching is either aggregates or elements or bases or truths or dependent origination, therein among the five aggregates the aggregate of feeling is the foundation for lust, hatred and delusion. Therein there are three feelings: for pleasant feeling there is joy with examination, for painful feeling there is displeasure with examination, for neither-painful-nor-pleasant feeling there is equanimity with examination. Furthermore, what is felt there is the truth of suffering, among the aggregates the aggregate of formations, therein the body proceeds negligently, and that gone to formations and the twofold descent into existence is action, and there are three formations - either meritorious formations or demeritorious or imperturbable - the cause of all infatuation but not of one without lust, of hatred the formations, and one not without lust both intends and plans, but one without lust intends but does not generate formations, just as a hot thunderbolt falling on wood or a tree or elsewhere both breaks and burns, so too lustful volition both intends and generates formations. Just as a cold thunderbolt neither breaks nor burns, so too the volition of one without lust intends but does not generate formations. Therein among the five aggregates one aggregate is the body without faculty, the aggregate of perception.

Therein of elements there are eighteen elements. Therein, when the ten material elements are being shown, the aggregate of form should be explained, the noble truth of suffering. And also the six classes of consciousness with mind-element as the seventh, therein the aggregate of consciousness should be explained, the noble truth of suffering. The mind-object element, however, is a convergence of states; that state should be explained by whatever cause, outcome, fruit, function and synonym by which it is obtained. Whether wholesome or unwholesome or undeclared or unconditioned. Of the twelve bases, the ten bases that are material form should be explained as the noble truth of suffering. The aggregate of form and the mind base should be explained by the aggregate of consciousness, the noble truth of suffering. The mind-object base is a convergence of various states. Therein, those states that are faculties should be explained among the faculties, those that are not faculties should be explained among the non-faculties. And they should be derived through exposition. Just as that mind-object element is, so should the mind-object base be investigated. For whatever is the mind-object element, that same is the mind-object base, neither less nor more.

Therein dependent origination is threefold, is fourfold, is twofold. Therein dependent origination is threefold: cause, fruit and outcome. Ignorance, formations, craving and clinging, this is cause; consciousness, name-and-form, six sense bases, contact and feeling, this is condition; that which is existence, this is result; that which is birth and death, this is outcome.

How is it fourfold: cause, condition, result and outcome? Ignorance and formations of craving and clinging - this is the cause. Consciousness is the condition for name-and-form. Name-and-form is tenable, for one in whom it is thus tenable, the six sense bases, contact and feeling - this is the condition. That which is existence, this is the result. That which is birth and that which is aging and death - this is the outcome.

How is dependent origination twofold? Ignorance, formations, craving, clinging - this is the origin. Consciousness, name-and-form, six sense bases, contact, feeling, existence, birth and death - this is suffering. But with the cessation of ignorance there is cessation of formations; these are the two truths by way of their opposites. Therefore dependent origination should be explained by whatever aspect it has been shown.

So for the twenty-two faculties. Twelve faculties: the eye faculty and eye faculty up to the displeasure faculty, this is suffering. The male faculty and view are the proximate cause of craving. From which a person should do that for men. Then internally he becomes attached. This is the I-making that seeks externally being attached to fame, this is the mine-making thus for a woman, therein the pleasure faculty and joy faculty are followers of the male faculty. His fulfilled intentions increase states of greed in the wholesome root. If this intention of his does not reach fulfilment. His pain faculty and displeasure faculty operate. And hatred as an unwholesome root increases. But if he develops equanimity he becomes one wishing to follow the equanimity faculty. And non-delusion as a wholesome root increases. Thus seven faculties, taking up the basis of defilements, not following, not inferior, feeling of all, female faculty, male faculty. Therein eight faculties: the faith faculty up to the faculty of one with final knowledge, this is the way leading to the cessation of suffering. For the ten wisdom faculties, sensual lust is the proximate cause. The mind faculty is the proximate cause of lust for existence. The wisdom faculties are the proximate cause of lust for form. The female faculty and male faculty are the proximate cause of seven descriptions. Therein by whatever faculty one is able to insert into verse, by that it should be explained. Thus into aggregates, elements, bases, truths, dependent origination, this is the mode of insertion.

54. Therein, what is the mode of purification? Which verses will be spoken with one arousal. Therein when one has been spoken, that meaning should not be explained in the remaining ones spoken. What is the reason? For that meaning has not yet been spoken, what is not spoken cannot be explained. As what? The verse "Diligence is the path to the Deathless" - this one verse should be explained. What is the reason, the meaning of this arousal has been explained without being spoken?

This was not spoken. When this verse has been spoken, the meaning should be explained. What is the reason, is there anything remaining there? When these verses are considered: "Those meditators are persistent, always with firm exertion", then the meaning should be explained. Thus in previously unheard suttas or explanations, one synopsis has been spoken. That which is investigation and scrutiny: this task exists, this sutta has been spoken - whether or not its synonym has been explained. Therein, that which is investigation, this is called the mode of purification.

55. Therein what is the mode of standpoint? Unity and diversity. Therein, description of what is done and description of function. That unity and diversity according to description through synonym is diversity that wisdom understands, and that is description in the sense of authority. What is description in the sense of not being inferior. That is the power of wisdom in the sense of not being inferior. Having become subtle, due to the power of resort, one practises recollection of the three jewels - recollection of the Enlightened One, recollection of the Teaching, recollection of the Community - through undistorted remembering. Right view through investigation of states is the enlightenment factor of investigation-of-states, from resolution to direct knowledge. In brief, what is the basis of the path through non-disturbance is unity, just as hot water mixed with heat, cold water mixed with cold, salt water, and molasses water - this is unity and diversity.

There is furthermore a state unified from various states, just as form has four things to be restrained, and that form is unity. The earth element, water, heat, and air element is diversity. Thus all four elements are form is unity, the earth element, water, heat, and air element is diversity. Earth element by characteristic is unity, by mixed basis is diversity. Whatever has the characteristic of hardness, all that is earth element is unity. Hair, body hair, nails, teeth, skin, and hide is diversity. Thus all four elements are form is unity. Sounds, odours, tastes, and tactile objects is diversity.

There is furthermore a state of diversity that obtains another name. Just as in contemplation of the body there are nine perceptions - perception of the discoloured, perception of the bloated, this is perception of the foul, which is unity by object from diversity, thus for one seeing danger in perceptions and feelings that same standpoint is the faculty of concentration and that same development of perception in mental phenomena is the faculty of energy and contemplation of mental phenomena in mental phenomena, abandoning perception of self in mind is the faculty of wisdom and contemplation of mind in mind. (Thus) whatever range of knowledge is entirely the range of wisdom is wisdom, this is diversity, just as sensual lust, existence lust, and view lust is diversity of craving. Thus that knowledge of unity and diversity is investigation and scrutiny. This is the method of standpoint.

56. Therein, what is the guide of requisites? Cleansing and defilement with their causes and conditions, the investigation of both of these, this is the mode of conveying requisites. Thus for things with causes the cause should be investigated, for things with conditions the condition should be investigated.

Therein, what is the difference between cause and condition? Cause is internal nature, condition is external nature. A cause can be a condition for external nature, for some external nature of internal nature with cause, cause is unexpressed, condition is expressed. The internal is a cause, the external is a condition. Cause is internal nature, condition is external nature. Cause is producer, condition is receiver. Cause is resident, condition is visitor. The unique is a cause, the common is a condition. There is only one cause, conditions are successive.

The support for a cause should be assembled. Origin is cause, therein cause is twofold. Condition is twofold - immediate condition and successive condition. Cause too is twofold - immediate cause and successive cause. Therein, what is successive condition? Ignorance is the successive condition for name-and-form, consciousness is condition by way of immediate condition. If there is cessation of ignorance in the beginning, there is also cessation of name-and-form. Therein what is the immediate reason for the successive condition and immediate condition being collected, this is by way of condition. Therein, what is successive cause? For one who cognizes it is cause by way of successive cause, another aspect is cause by way of immediate cause. For whatever arises immediately for someone, that is also his cause and from cessation of birth, external cessation of aspect, from cessation of aspect, cessation of punishment, from cessation of punishment, cessation of breaking. Thus cause too is twofold and should be seen through these.

Dependent origination as ignorance is condition, what then is condition for that, unwise attention. What is its condition for formations, thus condition and arisen, what is its cause? Ignorance itself. For thus the first point is not discerned. Therein the underlying tendency to ignorance is the cause of the obsession with ignorance, the earlier is cause, the later is condition, that ignorance too is condition for formations in four ways: through being a conascent condition, through being an immediate condition, through being a moistening condition, through being a support condition.

57. How is ignorance a condition for formations through being a conascent condition? Whatever mind is obsessed with lust, therein through obsession with ignorance it destroys all range of wisdom. Therein formations with three conditions established in the plane of greatness, this ignorance co-arisen reaches growth, increase and expansion through four causes wisdom is abandoned. With which four? Underlying tendency, obsession, fetter, clinging. Therein underlying tendency, obsession, birth, being obsessed one is fettered, being fettered one clings, with clinging as condition, existence. Thus those formations arisen in three ways, gone to the plane, not elsewhere, this through being disciplined by the path, thus they are called formations that have reached strength and are undisciplined, thus through having cause and being arisen there are indeed conditions, condition for formations has been indicated, having removed wholesome and unwholesome, wholesome and unwholesome should be inserted, having removed states subject to result, what should be said and what should not be said and what should be said and what should not be said should be inserted, free from existence, all the text should be encompassed.

The ten powers of the Truth Finder, the four grounds of self-confidence, merits, not made by another, ignorance is condition for formations through being an immediate condition by which mind ignorance has co-arisen, of that mind the immediate mind has arisen, of that what immediate mind has arisen, of that later mind the earlier mind is condition through being a cause condition, through that ignorance is cause through that mind clinging makes no opportunity, knowledge does not arise. When his element of diligence is flooded with covetousness, therein inversions arise as "beauty in the foul" and "happiness in suffering", therein formations arise - the volition of one with lust, hate and root, with the obsession of lust, with the obsession of ill will, with the obsession of ignorance - the inversion of view should be described in the description of the basis, what one with perverted mind cognizes is the inversion of mind, what perverted perception grasps is the inversion of perception. What perverted view adheres to is the inversion of view. Eight wrongnesses increase, three unwholesome states and consciousness and true knowledge that have arisen through unwise attention create. Thus in the earlier and later term the formations that are more unwholesome go to growth and expansion. And those formations, great and unrealized, become conducive to renewed existence. Thus in this way ignorance is a condition for formations through co-nascence conditionality and through immediate conditionality.

58. How is ignorance a condition for formations in the aspect of suffusing? That ignorance suffuses and pervades those formations. Just as a blue lotus or a lotus growing in water, suffused with cool water, attains growth, increase, and expansion through permeation. Thus ignorance is a condition for formations in the sense of suffusing.

How is ignorance a condition for formations in the sense of establishing? Those formations, depending on ignorance, attain growth, increase, and expansion. Just as a blue lotus or a lotus, depending on earth, established on earth, attains growth, increase, and expansion. These formations established in ignorance, depending on ignorance, proceed to growth, increase, and expansion. Thus ignorance is a condition for formations in the sense of establishing.

Again, existence arises at rebirth-linking through the result of action associated with lust, all that is grasped through by action through the power of not knowing is called formations conducive to renewed existence, thus too with ignorance as condition there are formations. Again, among the five, those individuals who are in training, those who have attained the attainment of non-perception, those who have gone to existence, those who are moisture-born within, and whoever else who has become a non-returner does not think and does not aspire, what is the condition for their formations. Again, due to lust there are for them formations and clingings, recollecting just the mind, with unripened results not eliminated, with conditions not cut off, for them there is again going to existence. Thus too with ignorance as condition there are formations. Again, they have neither those clingings nor formations, again their seven underlying tendencies are not eliminated, not cut off, that becomes their object. With the establishment of consciousness, with consciousness as condition there is name-and-form. Thus too with ignorance as condition there are formations. Again, whatever action that leads to accumulation, all that is formed through the power of ignorance and clung to through the power of craving, and through the power of not knowing one does not know the danger in it. That itself becomes the seed of consciousness, that itself becomes the moisture of craving. That itself becomes confusion through ignorance. Thus too with ignorance as condition formations should be stated. Thus in these aspects ignorance is a condition for formations.

Therein, unwise attention is the condition that is the cause of ignorance. Therein the complete cutting off is the third power of cessation there, this is the linking. Therein renewed existence which is not completely cut off in the sense of not being uprooted, this is the underlying tendency. Just as when two people press a cloth or garment, or one presses it in a windless place, yet does not dry it by pressing. Therein what is moistened by the water element of cohesion should be dried. Having come to the heat element if one were to place it again in space it would mostly become moist through dampness, for without coming to the fire element it would not reach completion. Even so, even the highest attainment of existence does not lead to the uprooting of what is unsuitable. For they explore those adhesions, but do not reach the abandoning of craving through craving. Therein that is non-uprooting. The underlying tendency of ignorance and the obstruction of mind, this is obsession. The non-penetration of consciousness as it really is, this taint of ignorance becomes the seed of ignorance-consciousness. What is the seed that is the cause is not cut off, not being cut off it links again. Linking again, it does not reach uprooting. The uneradicated mind is enveloped, with enveloped mind one does not understand as it really is, thus consciousness has the meaning of being tainted, the meaning of ignorance, the meaning of cause, the meaning of non-cutting off, the meaning of non-cessation, the meaning of fruit, the meaning of linking, the meaning of renewed existence, the meaning of non-uprooting, the meaning of underlying tendency, the meaning of obsession, the meaning of non-penetration. To this extent the field of ignorance becomes explained. This is called the mode of requisites.

59. Therein, what is the mode of collating? When that is raised, both that which is peaceful and its detail should be stated. Knowledge of mind in detailed discrimination - this is the mode of application. Therein, definition of name is the raising up, definition of ground is synonym, the detail is what has become the ground. As what? That which should be abandoned by monks from their observance - this is the raising up.

Therein, what is the application? Nothing should be said, either lust for form or what should be abandoned by those with name. Up to consciousness should be done in detail. Those states of ignorance should be made known by simile - this is the application. For one with dependent mind, both measure and dependency are craving and view. Therein view is ignorance, craving is formations. Therein with view as condition, craving; these are formations with ignorance as condition. Therein dependent consciousness is this consciousness with formations as condition up to aging-and-death; this applies what remains in what was stated in brief.

"For one who is independent there is no wavering" means for him thus with the abandoning of view and craving therein, for the cessation of view and ignorance, consciousness that has come to be runs to this and that state among states that are objects of infatuation, like a monkey; but he has no desire and lust in limited states that are objects of infatuation - how could there be wavering from that? He establishes his mind on supreme beings. That unestablished consciousness ceases without nutriment; with the cessation of consciousness there is the cessation of name-and-form up to the cessation of aging-and-death. This is the attribution.

Therein, with lust the wavering of consciousness is with possession, when there is no such wavering, the threefold fire of the course of defilement becomes tranquil. Therefore he says when there is no wavering there is tranquillity. Therein, what is applied is: one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. Until there is knowledge and vision of liberation. With the destruction of the taints, he is liberated and is not reborn. For that one, when there is no coming and going of rebirth, there is neither here nor beyond nor in between. This is the end of suffering - the element of Nibbāna without residue remaining. This is applied in the middle of this discourse in dependent origination and in liberation, and they do not analyse in detail the meaning of what was stated in brief. This is called the mode of application. And with a discourse pertaining to defilement, only states pertaining to defilement should be applied, not others. Similarly with what pertains to disposition and what pertains to penetration - this is the mode of application. These are the sixteen modes of conveying.

In the Guide to the Piṭakas by the Great Kaccāyana, dweller in the Rose-apple Grove

The fifth plane.

6.

The Plane of the Collection of the Meaning of Discourses

60. The Dispensation of the Blessed Ones, the Enlightened Ones, is collected in three ways: into aggregates, elements, and bases. Therein the five aggregates are from the aggregate of form up to the aggregate of consciousness. The ten form bases are from the eye and forms up to the body and tactile objects, this is the aggregate of form. Therein the six classes of feeling are the aggregate of feeling, from feeling born of eye-contact up to feeling born of mind-contact, this is the aggregate of feeling. Therein the six classes of perception are the aggregate of perception, from perception of form up to perception of mental phenomena, these are the six classes of perception, this is the aggregate of perception. Therein the six classes of volition are the aggregate of formations, from volition regarding form up to volition regarding mental phenomena, these are the six classes of volition, this is the aggregate of formations. Therein the six classes of consciousness are the aggregate of consciousness, from eye-consciousness up to mind-consciousness, these are the six classes of consciousness, this is the aggregate of consciousness. These are the five aggregates.

What is their full understanding? Impermanent, suffering, perception is non-self - this is their full understanding. Therein, what is the meaning of aggregate? The meaning of aggregate is collection, the meaning of aggregate is heap, the meaning of aggregate is mass. Just as there is an aggregate of grass, an aggregate of wood, an aggregate of timber, an aggregate of fire, an aggregate of water, an aggregate of air, thus in this way regarding aggregates there is complete inclusion - thus is the meaning of aggregate.

Therein the eighteen elements are eye-element, form-element, eye-consciousness-element...etc... mind-element, mind-object-element, mind-consciousness-element. These are the eighteen elements. Their full understanding is: impermanent, suffering, perception is non-self - this is their full understanding. Therein what is the meaning of element? The meaning of element is said to be the meaning of component. Component means: the eye is not confidence but eye-element. Similarly with the five elements, again the meaning of element is the meaning of division from lust. For the eye-element is divided. Similarly with the five, again he says the meaning of element is in the sense of absolute nature. That is to say, by nature this person is bilious, phlegmatic, windy, or has a combination of humours - thus the natural eye-element is dear to the ten and in all faculties...etc... the meaning of element is the meaning of dissimilarity.

Therein what are the twelve bases? Six internal and six external. The eye-base up to the mind-base are internal, the form-base up to the mind-object-base are external. These are the twelve bases. What is their full understanding? Impermanent, suffering, perception is non-self - this is their full understanding. However, there are two kinds of full understanding: full understanding as the known and full understanding as abandoning. Therein, full understanding as the known means: impermanent, suffering, perception is non-self - this is full understanding as the known. But full understanding as abandoning is the abandoning of desire and lust - this is full understanding as abandoning. Therein, what is the meaning of base? The meaning of base is said to be the meaning of aspect. Just as there is a beautiful aspect and an ugly aspect, just as through these two aspects those cattle arise. Thus through these aspects arise the cattle of mind and mental factors, actions, defilements and states of suffering. Again, it is said the meaning of base is the meaning of giving rise to. Just as revenue arises for the king through sources of revenue, thus the meaning of base is the meaning of giving rise to.

61. The four noble truths: suffering, origin, cessation and path. Suffering in brief is the practice of the Teaching and the mind, origin in brief is ignorance and craving, cessation in brief is true knowledge and liberation, path in brief is serenity and insight.

Therein, what are the thirty-seven factors of enlightenment? The four establishments of mindfulness up to the Noble Eightfold Path, thus these are the thirty-seven factors of enlightenment. Those things that lead to Nibbāna for the Blessed Buddhas of the past, future and present, for the privately enlightened ones and for the disciples, that path is the four establishments of mindfulness. Which four? Here a monk dwells contemplating the body in the body, right striving...etc... basis for spiritual power...etc... faculties...etc... powers...etc... Therein what is the meaning of faculty? The meaning of faculty is that of controlling, the meaning of faculty is that of authority, the meaning of faculty is that of confidence, the meaning of faculty is that of acting independently of anyone, the meaning of power is that of unshakability, the meaning of power is that of strength, the meaning of power is that of deriving from, the meaning of power is that of supporting.

Therein what are the seven enlightenment factors? The enlightenment factor of mindfulness up to the enlightenment factor of equanimity. Therein, what is the Eightfold Path? Right view up to right concentration. Therein, the Eightfold Path means the aggregate of virtuous behaviour, the aggregate of concentration, and the aggregate of wisdom. Therein, right speech, right action, and right livelihood, this is the aggregate of virtuous behaviour. Right mindfulness, right effort, and right concentration, this is the aggregate of concentration. Right intention and right view, this is the aggregate of wisdom. Thus are the three trainings. Thus in three aspects are the ten terms...etc...

Therein the practitioner established in the aggregate of virtuous behaviour does not cling to unwholesome hatred, removes the underlying tendency to hatred, pulls out the dart of hatred, fully understands painful feeling, transcends the element of sensual pleasure. Established in the aggregate of concentration one does not cling to unwholesome greed, removes the underlying tendency to lust, pulls out the dart of greed, fully understands pleasant feeling, transcends the element of form. Established in the aggregate of wisdom one does not cling to unwholesome delusion, removes the underlying tendency to ignorance, pulls out the dart of delusion and the dart of view, fully understands neither-painful-nor-pleasant feeling, transcends the formless element. Thus with three aggregates one does not cling to three unwholesome roots, pulls out four darts, fully understands three feelings, transcends the three elements.

62. Therein, what is ignorance? Whatever not knowing in the four noble truths - in detail as in the talk about living beings, doubts should be dealt with. Therein what is consciousness? The six classes of consciousness, feeling, perception, volition, contact, attention - this is name. Therein what is form? The description of derived form of the four great elements based on the four great elements. Thus this previous name and this form, both together are called name-and-form. Therein the six bases means the six internal bases, the eye as internal base up to the mind as internal base. Contact means the six classes of contact, eye-contact up to mind-contact is contact. The six classes of feeling are feeling. Craving means the six classes of craving is craving. Clinging means the four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to doctrine of self is clinging. Existence means three kinds of existence: sense-sphere existence, form existence, formless existence. Therein, what is birth? Whatever is the first arising of aggregates, first arising of elements, first arising of bases, birth, being born, descent, manifestation, appearance of aggregates, this is birth. Therein, what is aging? Aging means whatever is broken teeth, grey hair, wrinkled skin, separation of the four great elements, disfigurement, brokenness, that aging, deterioration, decline, diminishing of life span, decay, breaking up of faculties, hostility, maturity, this is aging. Therein what is death? Death means whatever is in this or that order of beings, of these or those beings, passing away, decease, death, making an end, breaking up of the body, cutting off of the life faculty of those who are swollen up, this is death. Thus this previous aging and this death, both together are aging-and-death.

Therein ignorance has the characteristic of not understanding things as they really are in darkness and gloom, it is the proximate cause of formations. Formations have the characteristic of volitional forming, manifesting as accumulation, renewed existence and planting. They are the proximate cause of consciousness. Consciousness has the characteristic of cognizing with intimation, it is the proximate cause of name-and-form. Name-and-form has the characteristic of multiple dependencies, 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 coming together, it is the proximate cause of feeling. Feeling has the characteristic of experiencing, it is the proximate cause of craving. Craving has the characteristic of clamp, it is the proximate cause of clinging. Clinging has the characteristic of taking up and holding, it is the proximate cause of existence. Existence has the characteristic of dispersal into various destinations, it is the proximate cause of birth. Birth has the characteristic of manifestation of the aggregates, it is the proximate cause of aging. Aging has the characteristic of leading on and maturing, it is the proximate cause of death. Death has the characteristic of destruction of life and cutting off vitality, it is the proximate cause of suffering. Suffering has the characteristic of bodily affliction, it is the proximate cause of displeasure. Displeasure has the characteristic of mental affliction, it is the proximate cause of sorrow. Sorrow has the characteristic of grieving, it is the proximate cause of lamentation. Lamentation has the characteristic of verbal expression, it is the proximate cause of despair. Those that are troubles are despair.

Nine terms wherein the entire unwholesome side is included and converges. What are the nine terms? Two root defilements, three unwholesome roots, four inversions. Therein, the two root defilements are ignorance and craving for existence, the three unwholesome roots are greed, hatred and delusion. Four inversions - "Permanent in the impermanent": inversion of perception, inversion of mind, inversion of view; "Pleasure in suffering": inversion of perception, inversion of mind, inversion of view; "Self in non-self": inversion of perception, inversion of mind, inversion of view; "Beauty in the foul": inversion of perception, inversion of mind, inversion of view.

63. Therein, ignorance means not knowing as it really is in the four noble truths, this is ignorance. Craving for existence means that which is lust, infatuation, wish, longing, delight, clamp, non-relinquishment for existences, this is craving for existence.

Therein what is greed, an unwholesome root?

Greed means that which is greed, being greedy, wish, longing, delight, clamp, non-relinquishment for others' possessions, others' goods, others' states, others' property, things possessed by others, this is greed, an unwholesome root. Of what is this the root? Greed is the root of unwholesome bodily action, verbal action and mental action born of greed, and likewise is the root of mental states and consciousness associated with it.

Therein what is hatred, an unwholesome root?

That resentment towards beings, impatience, displeasure, ill will, hatred, desire for harm, mental aversion, this is hatred, an unwholesome root.

Of what is this the root?

It is the root of bodily action, verbal action and mental action born of hatred, and of mental states and consciousness associated with it.

Therein what is delusion, an unwholesome root?

That which is non-breakthrough, non-comprehension, non-penetration in the four noble truths, delusion, being deluded, confusion, confusing, ignorance, darkness, blindness, obstruction, hindrance, covering, concealing, going astray from wholesome states, this is delusion, an unwholesome root.

Of what is this the root?

It is the root of bodily action, verbal action and mental action born of delusion, and of mental states and consciousness associated with it.

Therein inversions should be known, the basis of inversions should be known. Whatever inversion there might be, that should be known. Therein one inversion is three inversions with four bases of inversion. What is the one inversion by which counterpart it takes hold as inverted?

"Permanent in the impermanent", "pleasure in suffering", "self in non-self", "beauty in the foul", this is the one inversion.

What are the four bases of inversion?

Body, feeling, mind, and mental phenomena. These are the four bases of inversion.

What are the three inversions?

Perception, mind, and view. These are the three inversions.

Therein, that which is the grasping of a sign in an agreeable object, in a matter of the faculties, or in the base of beauty, this is the inversion of perception. Therein, for one with perverted mind, when there is a basis there is intimation, this is the inversion of mind. Therein, for one with perverted mind, regarding that form "beauty in the foul", that which is acquiescence, personal preference, equanimity, determination, view, vision, investigation, this is the inversion of view. Therein, by division of basis, there are twelve inversions regarding bodies. Three regarding body, three regarding feeling, three regarding mind, three regarding mental phenomena, four inversions of perception, four inversions of mind, four inversions of view, from the accumulation of bases for one endowed with eye-consciousness-perception regarding forms there are twelve inversions up to one endowed with mind-perception, regarding mental phenomena there are twelve inversions, six sets of twelve become four inversions. For from diversity of objects, for immeasurable, incalculable beings there are immeasurable, incalculable inversions by way of inferior, superior and middling.

64. Therein the five aggregates become the four bases of individual existence. The form aggregate is the body as a base of individual existence. The feeling aggregate is feeling as a base of individual existence. The perception aggregate and formations aggregate are mind-objects as a base of individual existence. The consciousness aggregate is mind as a base of individual existence. Thus the five aggregates are the four bases of individual existence. Therein regarding the body there is the inversion "beauty in the foul". Similarly with feelings...etc... In mind... etc... and in mind-objects there is the inversion of self. Therein for the purpose of uprooting the four inversions the Blessed One teaches and makes known the four foundations of mindfulness: for one dwelling contemplating the body in the body he uproots the inversion "beauty in the foul", similarly it should be done with feelings, mind, and mind-objects.

Therein ignorance has the characteristic of darkness and gloom of non-penetration, and it has inversions as its proximate cause. Craving has the characteristic of clamping, its proximate cause is what is pleasing and gratifying. Greed has the characteristic of deceiving one's own disposition, its proximate cause is taking what is not given. Hatred has the characteristic of causing disputes here, its proximate cause is the destruction of life. Delusion has the characteristic of wrongly engaging with objects, its proximate cause is wrong practice. The perception of permanence has the characteristic of grasping the indestructibility of conditioned phenomena, its proximate cause is all formations. The perception of pleasure has the characteristic of engaging with tainted contact, its proximate cause is mine-making. The perception of self has the characteristic of engaging with phenomena, its proximate cause is I-making. The perception of beauty has the characteristic of grasping beauty, its proximate cause is non-restraint of the faculties. With these nine terms explained, the entire unwholesome side becomes expounded, and that indeed can be known by one who is learned, not by one who has little learning, by one who is wise, not by one who lacks wisdom, by one who is properly engaged, not by one who is improperly engaged.

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

Therein, what is serenity? That which is stability of mind, establishment, steadiness, state, foundation, grounding, concentration, composure, non-distraction, non-regret, peace, mental peace, one-pointedness of mind, this is serenity.

Therein, what is insight? In the aggregates, or elements, or bases, or name-and-form, or dependent origination, or dependently arisen things, or in things that are suffering, or origin, or cessation, or path, or in wholesome and unwholesome things, or in blameworthy and blameless, or in dark and bright, or in what should and should not be pursued, that which is discrimination, investigation, examination, thorough examination, delving, non-delving, thorough delving, mental cultivation, scrutiny, inspection, knowledge, true knowledge, vision, enlightenment, intelligence, wisdom, light, illumination, radiance, lustre, sword, arrow, investigation-of-states enlightenment factor, right view as path factor, this is insight. Therefore this is called insight, or because this insight is various, therefore this is called insight. And this insight is twofold and is called insight into things, with this one sees in two ways: the beautiful and the foul, the dark and the bright, what should and should not be pursued, action and its result, bondage and deliverance, increase and decrease, occurrence and non-occurrence, defilement and cleansing, thus it is called insight. Or alternatively, "vi" is a prefix, "seeing" is the meaning, therefore it is called insight, this is insight.

65. Therein, there are two diseases of beings: ignorance and craving for existence, for the destruction of these two diseases two medicines were spoken of by the Blessed One: serenity and insight. Using these two medicines, one realises two states of health: liberation of mind through fading away of lust and liberation by wisdom through fading away of ignorance. Therein, serenity is the medicine for the disease of craving, liberation of mind through fading away of lust is health. Insight is the medicine for the disease of ignorance, liberation by wisdom through fading away of ignorance is health. For thus the Blessed One said: "Two things should be fully understood: name and form; two things should be abandoned: ignorance and craving for existence; two things should be developed: serenity and insight; two things should be realised: true knowledge and liberation." Therein, developing serenity one fully understands form, fully understanding form one abandons craving, abandoning craving one realises liberation of mind through fading away of lust; developing insight one fully understands name, fully understanding name one abandons ignorance, abandoning ignorance one realises liberation by wisdom through fading away of ignorance. When for a monk two things are fully understood: name and form, then two things are abandoned for him: ignorance and craving for existence. Two things are developed: serenity and insight, two things are to be realised: true knowledge and liberation. To this extent a monk has done what had to be done. This is the element of Nibbāna with residue remaining. With the exhaustion of his life span, with the cessation of the life faculty, this suffering ceases and no other suffering arises. Therein, that which is the cessation, the subsiding of these aggregates, elements, and bases, and the non-linking, non-manifestation of other aggregates, elements, and bases, this is the element of Nibbāna without residue remaining.

Therein what is non-greed as a wholesome root? That element which is non-greed, non-greediness, state of non-greediness, non-wish, non-longing, non-desire, non-clinging. This non-greed is a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action and mental action born of non-greed, and of mental states and consciousness associated with it. Or else the Noble Eightfold Path is called wholesome, it is the root of three path factors. Of which three, it is the root of right intention, right effort and right concentration, therefore it is called a wholesome root.

Therein what is non-hatred as a wholesome root? That which is non-resentment, non-impingement, non-offence, non-ill will, non-hatred towards beings or formations, loving-kindness, being loving-kind, desire for good, desire for welfare, confidence of mind, this is non-hatred as a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action and mental action born of non-hatred, and of mental states and consciousness associated with it. Or else it is the root of three path factors. Which three? It is the root of right speech, right action and right livelihood, these three path factors, therefore it is called a wholesome root.

Therein what is non-delusion as a wholesome root? That which is knowledge and vision as it really is in the four noble truths, breakthrough, right return, penetration, non-delusion, non-confusion, non-bewilderment, illumination of true knowledge, light, non-obstruction of wholesome states for those in training, this is non-delusion, a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action and mental action born of non-delusion, and of mental states and consciousness associated with it. Or else it is the root of two path factors. Of which two? It is the root of right view and right mindfulness, these two path factors, therefore it is called a wholesome root. Thus the Eightfold Path should be connected with these three wholesome roots.

66. Therein what is the perception of impermanence? The perception, perceiving, determination and learning that "All formations are subject to arising and passing away" - this is the perception of impermanence. What is its outcome? When the perception of impermanence is developed and cultivated, the mind does not follow, connect with, or establish itself in the eight worldly conditions; equanimity or repulsion becomes established - this is its outcome.

Therein what is the perception of suffering? The perception, perceiving, determination and learning that "All formations are suffering" - this is the perception of suffering. What is its outcome? When the perception of suffering is developed and cultivated, the mind does not follow, connect with, or establish itself in laziness, negligence and delusion; equanimity or repulsion becomes established - this is its outcome.

Therein what is the perception of non-self? The perception, perceiving, determination and learning that "In all things there is non-self" - this is the perception of non-self. What is its outcome, when the perception of non-self is developed and cultivated, the mind does not follow or connect with I-making, mine-making does not become established, equanimity or repulsion becomes established - this is its outcome.

Therein what is the perception of foulness? The perception, perceiving, determination and learning that "Seven formations are foul" - this is the perception of foulness. What is its outcome? When the perception of foulness is developed and cultivated, the mind does not follow, connect with, or establish itself in the sign of beauty; equanimity or repulsion becomes established - this is its outcome.

Therein the Blessed One taught the full understanding of the five aggregates, wherein the perception of foulness is for the full understanding of the aggregate of form, the perception of suffering is for the full understanding of the aggregate of feeling, the perception of non-self is for the full understanding of the aggregate of perception and the aggregate of formations, the perception of impermanence is for the full understanding of the aggregate of consciousness. Therein with serenity one uproots craving, with insight one uproots ignorance, with non-hate one uproots hate, with non-delusion one uproots delusion, with perception of impermanence one uproots perception of permanence, with perception of suffering one uproots perception of happiness, with perception of non-self one uproots perception of self, with perception of foulness one uproots perception of beauty.

Serenity has the characteristic of withdrawing the distraction of mind, its foundation is the meditative absorptions. Insight has the characteristic of penetrating all phenomena as they really are, its foundation is everything that can be known. Non-greed has the characteristic of withdrawing desire, its foundation is abstinence from taking what is not given. Non-hate has the characteristic of non-ill will, its foundation is abstinence from the destruction of life. Non-delusion has the characteristic of being unobstructed regarding objects, its foundation is right practice. The perception of impermanence has the characteristic of grasping the destruction of conditioned phenomena, its foundation is rise and fall. The perception of suffering has the characteristic of perceiving tainted contact, its foundation is feeling. The perception of non-self has the characteristic of not adhering to any phenomena, its foundation is perception of phenomena. The perception of foulness has the characteristic of grasping the discoloured, festering and bloated, its foundation is revulsion. With these nine terms explained, the entire wholesome side becomes expounded, and that indeed can be known by one who is learned, not by one who has little learning, by one who is wise, not by one who lacks wisdom, by one who is properly engaged, not by one who is improperly engaged.

67. For one disposed to the perception of permanence, moving the mind back and forth without reviewing mindfully, the perception of impermanence does not become established; for one disposed to gratification and pleasure in the five cords of sensual pleasure, not reviewing the wrong course of postures, the perception of suffering does not become established; for one disposed to self in the aggregates, elements and sense bases, not reviewing the analysis of the various and manifold elements, the perception of non-self does not become established; for one delighting in beauty and form, disposed to beauty in the body, the perception of foulness does not become established when concealed.

Faith has the characteristic of being free from regret, its manifestation is trusting. Its proximate cause is the four factors of stream-entry. For thus it was said by the Blessed One: "Monks, where is the faculty of faith to be seen? In the four factors of stream-entry, in wholesome states."

The faculty of energy has the characteristic of not shrinking back from what is difficult, its manifestation is the arousal of the faculty of energy. His past four right strivings are the proximate cause. As stated by the Blessed One: "Monks, where is the faculty of energy to be seen? In the four right strivings."

Mindfulness has the characteristic of remembering, manifesting as non-delusion. His past four foundations of mindfulness are the proximate cause. As stated by the Blessed One: "Monks, where is the faculty of mindfulness to be seen? In the four foundations of mindfulness."

Concentration has the characteristic of one-pointedness, manifesting as non-distraction, its proximate cause is the four kinds of knowledge. As stated by the Blessed One: "Monks, where is the faculty of concentration to be seen? In the four meditative absorptions."

Wisdom has the characteristic of understanding, the manifestation of investigating the truth of things as they really are, with the four noble truths as its foundation. As stated by the Blessed One: "Monks, where is the faculty of wisdom to be seen? In the four noble truths."

Four wheels: the wheel of dwelling in a suitable region, the wheel of association with superior persons, the wheel of right self-determination, the wheel of previously made merit. Therein dwelling in a suitable region has the characteristic of noble support, it is the proximate cause of association with superior persons. Association with superior persons has the characteristic of noble support, it is the proximate cause of right direction of oneself. Right direction of oneself has the characteristic of right practice, it is the proximate cause of merits. Merit has the characteristic of accumulation of wholesome states, it is the proximate cause of all success.

For one who is virtuous, non-regret arises from the eleven states rooted in virtue...etc... he understands knowledge and vision of liberation: "There is no more coming to any state of being." Therein virtue has the characteristic of abstinence, it is the proximate cause of non-regret. Non-regret has the characteristic of freedom from self-reproach, it is the proximate cause of gladness. Gladness has the characteristic of great joy, it is the proximate cause of rapture. Rapture has the characteristic of mental elation, it is the proximate cause of tranquillity. Tranquillity has the characteristic of workability, it is the proximate cause of happiness. Happiness has the characteristic of non-ill will, it is the proximate cause of concentration. Concentration has the characteristic of non-distraction, it is the proximate cause of knowledge and vision of things as they really are. Wisdom has the characteristic of correct investigation, it is the proximate cause of revulsion; revulsion has the characteristic of non-attachment, it is the proximate cause of dispassion. Dispassion has the characteristic of non-defilement, it is the proximate cause of liberation. Liberation has the characteristic of seclusion from unwholesome states, it is the proximate cause of cleansing of liberation.

68. The four noble planes are the four fruits of recluseship. Therein, one who understands as it really is, this is the plane of vision. Having understood the fruit of stream-entry as it really is, one becomes disenchanted, this is the basis for weakening sensual lust and ill will. And with the fruit of once-returning one gradually becomes dispassionate, this is liberation of mind through fading away of lust. And with the fruit of non-returning, when one is liberated through fading away of ignorance, this is the accomplished plane. And Arahantship and fruits of recluseship - what is the meaning of the term? The Noble Eightfold Path is recluseship, these are called its fruits, the fruits of recluseship. Why are they called fruits of the holy life? The Noble Eightfold Path is the holy life, these are its fruits, thus they are called fruits of the holy life.

Therein, how does one become a stream-enterer? Together with the breakthrough to the truths, three fetters of the noble disciple are abandoned - identity view, doubt, and grasping at rules and vows, with the abandoning and utter destruction of these three fetters, the noble disciple becomes a stream-enterer, not subject to falling into the nether world, until he makes an end of suffering.

Therein, what is identity view? An unlearned ordinary person, foolish, unskilled in the noble Teaching, regards form as self... up to... self as in consciousness, in these five aggregates he has a grasp of self or grasp of what belongs to self, thinking 'This I am' inserted in one, holding on, underlying, going from limb to limb. Whatever patience, personal preference, consideration, reflection on aspects, pondering of views, conviction of one who is thus, this is called identity view.

Therein five views tend to annihilation. What are the five? One regards form as self, up to one regards consciousness as self, these five share in annihilation, while the remaining fifteen share in eternalism. Thus with the abandoning of identity view, the sixty-two views are abandoned. With abandoning, one shares neither in annihilation nor eternalism. Thus with the abandoning of annihilation and eternalism, the noble disciple has no view whatsoever, except for the supramundane right view. But how does identity view not exist? Here a noble disciple is learned, all the bright side should be done, up to skilled in the noble Teaching, regards form as non-self, up to consciousness...etc... when one regards it thus, identity view does not exist.

How does doubt not exist? Here a noble disciple has no perplexity, no doubt about the Enlightened One, has confidence, thus indeed is the Blessed One, all. Has no perplexity, no doubt about the Teaching, all. Until the destruction of craving, dispassion, cessation, Nibbāna, one is endowed with this second desirable quality. Has no perplexity about the Community...etc... Until the worship of deities and human beings, one is endowed with this third desirable quality.

Has no perplexity, no doubt about "All formations are suffering," resolves upon it, has confidence in it. Has no perplexity, no doubt about "Craving is the origin of suffering." Has no perplexity, no doubt about "From the cessation of craving comes the cessation of suffering." Has no perplexity, no doubt about "The Noble Eightfold Path is the way leading to the cessation of suffering," resolves upon it, has confidence in it. Whatever perplexity, uncertainty, doubt, two-mindedness, vacillation, wavering, lack of conviction, lack of resolution, indecision, indecisiveness regarding the Enlightened One or the Teaching or the Community or suffering or origin or cessation or path, these are abandoned in him, eliminated, cut off at the root, made like a palm stump, made into obliteration, of a nature not to arise in the future.

69. Therein grasping at rules and vows is twofold - of virtue or of purity. Therein grasping at rules and vows of virtue is 'By this virtue or vow or austerity or holy life, I will become a deity or a certain kind of deity, there I will play, delight and enjoy myself with celestial nymphs with pigeon feet.' Vision-as-it-really-is means grasping at rules and vows of one who is dissatisfied with personal preference liberation, lust, things connected with lust, view-forming, and vision. Therein what is grasping at rules and vows of purity? Here someone grasps at virtue, thinking 'One is purified by virtue, one is led by virtue, one is liberated by virtue, one transcends pleasure, one transcends pain, one transcends pleasure and pain, one reaches the highest.' One grasps at both virtue and vows thinking 'By both virtue and vows they are purified, liberated, led, they transcend pleasure, they transcend pain, they transcend pleasure and pain, they reach' - whatever patience, personal preference, freedom, consideration, reflection on aspects, pondering of views, vision of one who is thus, who returns from what is purified and liberated to what does not make for purity and does not make for liberation, this is grasping at rules and vows of purity. These two kinds of grasping are abandoned in the noble disciple until they are subject to non-arising in the future, he becomes virtuous, possessed of virtues dear to the noble ones, unbroken, leading to peace. With the abandoning of these three fetters, the learned noble disciple becomes a stream-enterer, no longer subject to the nether world, all.

Together with the breakthrough to the truths, what is the meaning of this statement? Four breakthroughs: breakthrough by full understanding, breakthrough by abandoning, breakthrough by realization, breakthrough by development.

Therein the noble disciple breaks through to suffering by breakthrough by full understanding, breaks through to origin by breakthrough by abandoning, breaks through to cessation by breakthrough by realization, breaks through to the path by breakthrough by development. What is the reason? The breakthrough to full understanding of suffering, the breakthrough to abandoning of origin, the breakthrough to realization of cessation, the breakthrough to development of the path. How does one break through with serenity and insight? Having bound the mind to the object, one sees the five aggregates as suffering. Therein, that which is binding, this is serenity. That which is penetration, this is insight. For one seeing the five aggregates as suffering, whatever adhesion, inclination, approaching, clamp, wish, infatuation, longing, and desire for the five aggregates is abandoned. Therein, the five aggregates are suffering. Whatever adhesion, inclination, approaching, clamp, wish, infatuation, longing, and desire there is therein, this is the origin. That which is its abandoning, that is cessation; serenity and insight are the path. Thus the breakthrough to these four noble truths occurs simultaneously in one moment, in one consciousness, not before, not after. Thus spoke the Blessed One "Together with the breakthrough to the truths, three fetters of the noble disciple are abandoned."

70. Therein serenity and insight occurring yoked together perform four functions simultaneously in one moment in one consciousness: breaking through to suffering by breakthrough by full understanding, up to breaking through to the path by breakthrough by development. For what reason? The breakthrough by full understanding of suffering, up to the breakthrough by development of the path. This is illustrated thus: just as a boat going through water performs four functions - it reaches the far shore, leaves the near shore, carries the cargo, and cuts through the stream; even so serenity and insight occurring yoked together perform four functions simultaneously in one moment in one consciousness: breaking through to suffering by breakthrough by full understanding, up to breaking through to the path by breakthrough by development. Or just as the sun rising performs four functions simultaneously, not before, not after - it dispels darkness, makes light appear, reveals forms, and exhausts cold; even so serenity and insight occurring yoked together simultaneously...etc... just as a lamp burning performs four functions simultaneously, not before, not after - it dispels darkness, makes light appear, reveals forms, and exhausts the fuel; even so serenity and insight occurring yoked together simultaneously...etc...

When a noble disciple becomes a stream-enterer, no longer subject to the nether world, fixed in destiny until he makes an end of suffering, this is the plane of vision. When a stream-enterer established in the fruit of stream-entry, developing further serenity and insight proceeding in tandem, with the abandoning of the greater part of sensual lust and ill will, becomes a noble disciple. A once-returner, having completed this, comes back to this world only once and makes an end of suffering, this is the plane of attenuation.

And when one established in the fruit of once-returning, developing insight, abandons without remainder sensual lust and ill will together with their underlying tendencies, when sensual lust and ill will are abandoned without remainder, the five lower fetters are abandoned - identity view, grasping at rules and observances, doubt, sensual desire and ill will - with the abandoning of these five lower fetters a noble disciple becomes a non-returner who attains final Nibbāna there and is of a nature not to return from that world, this is the plane of the lustless.

And when one established in the fruit of non-returning, developing further serenity and insight, abandons the five higher fetters - lust for form, lust for the formless, conceit, restlessness and ignorance. With the abandoning of these five higher fetters a noble disciple becomes an Arahant, one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is fully liberated through final knowledge, this is the plane of what has been done.

This is the element of Nibbāna with residue remaining of an Arahant. With the destruction of life span, with the cessation of the life faculty, this suffering ceases and no other suffering arises. That which is the cessation, the subsiding of this suffering, and the non-manifestation of another, this is the element of Nibbāna without residue remaining. These are the two elements of Nibbāna. Thus the truths have been spoken. The breakthrough to the truths has been spoken, the classification of defilements has been spoken, abandoning has been spoken, the planes have been spoken, the fruits have been spoken, the elements of Nibbāna have been spoken. When these have been spoken thus, all enlightenment has been spoken. Herein effort should be made.

71. Therein, what are the nine progressive attainments? The four meditative absorptions, the four formless attainments, and the attainment of cessation. Therein, what are the four meditative absorptions? Here, monks, a monk, quite secluded from sensual pleasures... should be done in detail. Therein, what are the four formless attainments? For one with dispassion indeed it should be said, up to the attainment of cessation should be done in detail. These are the nine progressive attainments.

Therein, what is the first meditative absorption? Disjoined from five factors, endowed with five factors. From which five factors is it disjoined? From the five hindrances. Therein what are the five hindrances? Sensual desire should be elaborated. Therein what is sensual desire? That which is desire and lust, affection, inclination, clamp, wish, infatuation, longing, non-relinquishment, underlying tendency, obsession for the five cords of sensual pleasure - this is the hindrance of sensual desire. Therein what is the hindrance of ill will? That which is resentment towards beings and formations...etc... as in hatred, thus in establishing, this is the hindrance of ill will. Therein what is torpor? That which is dullness of mind, heaviness of mind, unwieldiness of mind, sinking of mind, drowsiness, nodding, dozing, drowsing - this is torpor. Therein what is sloth? That which is sloth of body, dullness, heaviness of body, lack of tranquillity - this is sloth. Thus this sloth and the previous torpor, both together are called the hindrance of sloth and torpor. Therein what is restlessness? That which is lack of peace of mind - this is restlessness. Therein what is remorse? That which is mental scratching, marking, scoring, heart-scratching, regret - this is remorse. Thus this remorse and the previous restlessness, both together are called the hindrance of restlessness and remorse. Therein what is the hindrance of doubt? That which is doubt regarding the Enlightened One or the Teaching or the Community...etc... this is doubt. However, there are five kinds of doubt: obstacle to immediacy, obstacle to destination, obstacle to attainment, obstacle to path, obstacle to heaven - these are the five kinds of doubt. Here, however, doubt as obstacle to attainment is meant. These are the five hindrances.

Therein what is the meaning of the term hindrances, from what do they hinder? From all sides they prevent what belongs to the wholesome side. How do they prevent? Sensual desire prevents through foulness, ill will prevents through loving-kindness, sloth prevents through tranquillity, torpor prevents through arousal of energy, restlessness prevents through serenity, remorse prevents through non-regret, doubt prevents through wisdom and dependent origination.

Another method. Sensual desire prevents through non-greed, a wholesome root, ill will prevents through non-hate, sloth and torpor prevent through concentration, restlessness and remorse prevent through establishments of mindfulness, doubt prevents through non-delusion, a wholesome root.

Another method. Three dwellings: divine dwelling, brahmā dwelling, noble dwelling. The divine dwelling is the four meditative absorptions, the brahmā dwelling is the four measureless states, the noble dwelling is the thirty-seven aids to enlightenment. Therein sensual desire, restlessness, and remorse prevent the divine dwelling, ill will prevents the brahmā dwelling, sloth and torpor and doubt prevent the noble dwelling.

Another method. Sensual desire, ill will, and restlessness and remorse prevent serenity, sloth and torpor and doubt prevent insight, therefore they are called hindrances. The first meditative absorption is disjoined from these five factors.

With which five factors is the first meditative absorption conjoined? With thought and examination, with rapture, with happiness, and with one-pointedness of mind. When one obtains and is endowed with the arising of these five factors, it is called the realization and attainment of the first meditative absorption. One dwells having aroused these five factors; therefore it is said that one dwells having entered the first meditative absorption with a divine dwelling.

Therein, the second meditative absorption is endowed with four factors: with rapture and happiness, with one-pointedness of mind, with internal confidence; having aroused and accomplished these four factors one dwells, therefore it is said that one dwells having entered the second meditative absorption.

Therein, the third meditative absorption is endowed with five factors: with mindfulness, with clear comprehension, with happiness, with one-pointedness of mind, with equanimity; having aroused and accomplished these five factors one dwells, therefore it is said that one dwells having entered the third meditative absorption.

Therein, the fourth meditative absorption is endowed with four factors: with equanimity, with purity of mindfulness, with neither-painful-nor-pleasant feeling, and with one-pointedness of mind; the fourth meditative absorption is endowed with these four factors. Thus when one obtains and is endowed with the arising of these four factors, it is called the realization and attainment of the fourth meditative absorption. Having aroused, accomplished, and entered these four meditative absorptions one dwells, therefore it is said that one dwells with a divine dwelling.

Therein, what is the meaning of impermanent? The meaning of impermanence is the meaning of oppression, the meaning of breaking up, the meaning of reaching, the meaning of seclusion, the meaning of impermanence - this is the meaning of impermanence.

Therein, what is the meaning of suffering? The meaning of suffering is the meaning of oppression, the meaning of complete oppression, the meaning of sense of urgency, the meaning of affliction - this is the meaning of suffering.

Therein, what is the meaning of emptiness? The meaning of emptiness is the meaning of being unsmeared, the meaning of non-association, the meaning of destination, the meaning of world-contraction - this is the meaning of emptiness.

Therein, what is the meaning of non-self? The meaning of non-self is the meaning of not being a master, the meaning of not being under control, the meaning of not doing as one wishes, the meaning of being subject to others - this is the meaning of non-self.

The Collection of Sutta Meanings by name, the Basket-Ground near World-Contraction is complete.

7.

The Ground of Methods Application

72. Meditation is dispassion. The four meditative absorptions should be explained in detail. They are twofold; those dissociated from the enlightenment factors and those associated with the enlightenment factors. Therein those dissociated from the enlightenment factors are external, those associated with the enlightenment factors are noble individuals. Therein, having set aside the six individual roots, for those who are of lustful temperament, hateful temperament, deluded temperament, lustful-hateful temperament, lustful-deluded temperament, hateful-deluded temperament, balanced temperament, for these individuals who have attained meditation, the five hindrances are the opposite, and being unable to counter them, they restrain the three unwholesome roots. With greed as the unwholesome root, covetousness and restlessness float up; one restrains them with non-greed as the wholesome root; remorse and doubt are on the side of delusion, one restrains that with non-delusion. Hatred and sloth-torpor are on the side of hatred, one restrains that with non-hatred.

Therein for the fulfilment of non-greed one thinks thoughts of renunciation. Therein for the fulfilment of non-hatred one thinks thoughts of non-ill will. Therein for the fulfilment of non-delusion one thinks thoughts of harmlessness. Therein for the fulfilment of non-greed one is secluded from sensual pleasures. Therein for the fulfilment of non-hatred and for the fulfilment of non-delusion one is secluded from evil unwholesome states, and dwells having entered the first meditative absorption, which has thought and examination, with rapture and happiness born of seclusion.

Thoughts means three thoughts - thought of renunciation, thought of non-ill will, thought of harmlessness. Therein, initial impingement is thought, examination is the exploring of what has been obtained. Just as a person sees another person coming from afar, but does not yet know "this is a woman" or "this is a man," but when he obtains knowledge "this is a woman" or "this is a man," "this is their beauty" or "this is their appearance," thinking these, they further examine "is this one virtuous or unvirtuous, wealthy or poor?" Thus examination fixes on thought, and examination moves about and follows. Just as a bird strives forward first and does not strive afterwards, as is the striving so is thought, as is the spreading of wings so is examination maintaining, thinking, moving about, examining. One thinks and applies thought, explores and examines. Thought is the opposite of perception of sensual pleasure, examination is the opposite of perception of ill will and perception of harmfulness. The action of thoughts is inattention to the unwholesome, the action of examinations is the restraint of the elders. Just as a reciter silently does recitation, so is thought; just as one contemplates that same thing, so is examination. As is non-full understanding, so is thought. As is full understanding, so is examination. Thought is in analytical knowledge of language and analytical knowledge of ingenuity, examination is in analytical knowledge of the Teaching and analytical knowledge of meaning. Thought is the pliancy and skill of mind, examination is the skill in resolution of mind. Thought is "this is wholesome, this is unwholesome, this is to be developed, this is to be abandoned, this is to be realized," examination is how abandoning and development and realization occur. For one established in these thoughts and examinations, two kinds of suffering do not arise - bodily and mental; two kinds of happiness arise - bodily and mental. Thus the mental happiness born of thought is rapture, bodily happiness is just bodily. Whatever one-pointedness of mind there is therein, this is concentration. Thus the first meditation has abandoned five factors and possesses five factors.

Through frequent practice of these same thoughts and examinations, one's mind slopes towards that. His applied thought and examination appear gross. And whatever rapture and happiness and renunciation becomes gross. However, rapture and delight born of concentration arise. His object is examination. Through their subsiding, the mind becomes internally peaceful. Those two states of applied thought and examination should be recollected. The present should be considered with anguish. Through their subsiding, there is unification and one-pointedness of mind. Through its unification, rapture reaches fulfilment. What is rapture, that is the faculty of joy, what is happiness, that is the faculty of happiness. Whatever one-pointedness of mind there is, this is concentration. That second meditative absorption is endowed with four factors. Through dispassion towards rapture, he goes with vigour accompanied by sweat.

73. Therein, while investigating that mind with joy as clinging, he attends only to equanimity. With dispassion towards rapture, he dwells equanimous. And just as happiness is brought by rapture, he dwells experiencing that with the body, clearly comprehending. By which mindfulness and clear comprehension he goes to the fulfilment of equanimity. This is the third meditative absorption endowed with four factors.

So too, for the abandoning of bodily pleasure, in the first meditative absorption the faculty of joy ceases. In the second meditative absorption the faculty of pain ceases. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he dwells having entered upon the fourth meditative absorption, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. Therein equanimity comes from confidence in four faculties: the faculty of pain, the faculty of displeasure, the faculty of pleasure, and the faculty of joy. With their cessation there is equanimity and clear comprehension, therein with the faculty of pleasure and faculty of joy there is being, with their cessation there is mindfulness, with the faculty of pain and faculty of displeasure there is lack of clear comprehension, with their cessation there is clear comprehension, thus with equanimity there is perception, mindful and clearly comprehending and with one-pointedness of mind this is called the fourth meditative absorption.

Therein for the individual of lustful temperament there is the faculty of pleasure and the faculty of joy; for the individual of hateful temperament there are the faculties of pain and displeasure; for the individual of deluded temperament there are unmindfulness and lack of clear comprehension.

Therein, for the individual of lustful temperament, attachment ceases in the third and fourth meditative absorption, for one of hateful temperament, aversion ceases in the first and second meditative absorption, for the individual of deluded temperament, lack of clear comprehension ceases in the first and second meditative absorption. In the third and fourth meditative absorption unmindfulness ceases, thus for these three individuals the four meditative absorptions will lead to cleansing.

Therein, for the individual of lustful and hateful temperament there are lack of clear comprehension, attachment and aversion, by that the meditative absorption partakes of deterioration. Therein, for the individual of lustful and deluded temperament having seen the danger in attachment, that meditative absorption for him partakes of deterioration. Therein, for the individual of hateful and deluded temperament having seen the danger in aversion, unmindfulness and lack of clear comprehension, by that for him the meditative absorption partakes of deterioration.

Therein, for the individual whose temperament is equally lustful, hateful and deluded, the meditative absorption partakes of distinction, these four meditative absorptions are to be explained with reference to seven individuals. In the four concentrations, the first meditative absorption by concentration through desire, the second meditative absorption by concentration through energy, the third meditative absorption by concentration through mind, the fourth meditative absorption by concentration through investigation. The first meditative absorption through the undirected, the second meditative absorption through voidness, the third meditative absorption through the signless, the fourth meditative absorption through mindfulness of breathing. The first meditative absorption occurs through the subsiding of thoughts of sensual pleasure and ill will respectively, the second meditative absorption through the subsiding of applied and sustained thought, the third meditative absorption through the subsiding of the faculties of pleasure and joy, and the fourth meditative absorption through the subsiding of bodily formations. The first meditative absorption through the standpoint of giving up, the second meditative absorption through the standpoint of truth, the third meditative absorption through the standpoint of wisdom, the fourth meditative absorption through the standpoint of peace. These four meditative absorptions have been explained in brief explanation, therein the faculty of concentration reaches fulfilment. There are four that follow on; therein one who attains the destruction of the taints depending on the first meditative absorption, does so by pleasant practice with slow direct knowledge, in opposition to the faculty of displeasure. One who attains the destruction of the taints depending on the second meditative absorption, does so by pleasant practice with swift direct knowledge, in opposition to the faculty of pain. One who attains the destruction of the taints depending on the third meditative absorption, does so by pleasant practice with slow direct knowledge, in opposition to the faculty of joy. One who attains the destruction of the taints depending on the fourth meditative absorption, does so by pleasant practice with swift direct knowledge, in opposition to the faculty of pleasure.

Miscellaneous explanation.

74. Of the four meditative absorptions, these are the factors of those meditative absorptions, this is the collection of those factors from its factors, this is the plane of meditative absorption - what is its distinction. These are the requisites, by them this is the arising, this is the proximate cause of that arising, by that proximate cause this is development. This is the danger of that development. By that this is decline. Whose decline? Of the meditator who has attained to that. This is the distinction when reviewing how that was stated. By that distinction this is the gratification, whose gratification is that? Of the non-meditator and meditator, of that non-meditator and meditator, this pliant skill in the maintained meditative absorption goes to uncrushability - the power of meditative absorption, for one established in the power of meditative absorption this is for one who has attained perfection these are the meditative absorption factors - with unconfused intention one develops the meditative absorption factors in the first meditative absorption. That rapture, just by following along with it, is a meditative absorption factor in the first meditative absorption, and the states of its factors through connection with that. Rapture is the state of a meditative absorption factor in the second meditative absorption, moreover for one proceeding thus accompanied by the state of meditative absorption factor with pleasantness, internal confidence is a meditative absorption factor in the second meditative absorption through the nature of mental confidence and through connection with that. Rapture is a meditative absorption factor in the second meditative absorption, internal confidence is concentration, rapture is a meditative absorption factor in the second meditative absorption, unification of mind is a meditative absorption factor in the second meditative absorption, equanimity as contact is a meditative absorption factor in the third meditative absorption, and pleasure is its factor. Unification of mind is a meditative absorption factor in the fourth meditative absorption, neither-painful-nor-pleasant equanimity is a meditative absorption factor in the fourth meditative absorption, the plane of resolve, purification of mindfulness by equanimity is a meditative absorption factor in the fourth meditative absorption. And purification of mindfulness associated with meditative absorption factors in many meditative absorption planes, rapture and unification of mind is a meditative absorption factor in the fourth meditative absorption.

Therein, what is the plane of meditative absorption? In the first meditative absorption, the plane of meditative absorption is accompanied by thought and examination, following from seclusion. In the second meditative absorption, the plane of meditative absorption is without thought and without examination, internally generating confidence, accompanied by rapture. In the third meditative absorption, the plane of meditative absorption is imbued with pleasant feeling and accompanied by rapture. In the fourth meditative absorption, the plane of meditative absorption is accompanied by pleasure and pain, accompanied by resolution. In the first meditative absorption, the plane of meditative absorption is accompanied by the measureless, with beings as object. In the second meditative absorption, the plane of meditative absorption is accompanied by the bases of overlordship among those with perception of form. In the third meditative absorption, the plane of meditative absorption is of those accompanied by deliverance in the deliverances. The plane of the fourth meditative absorption is bodily formations accompanied by contemplation, right.

75. Therein, what are the distinctions of meditative absorption? Being secluded from sensual pleasures, secluded from evil unwholesome states, accompanied by mind and mental states, and also transcendence of the sense-sphere realm, this is a distinction of meditative absorption. Without thought and without examination, perception and attention accompanied by mindfulness with rapture and accompanied by rapture occur. This is a distinction of meditative absorption. On the plane without thought, attention accompanied by equanimity and mindfulness occurs only without examination. And mindfulness is established in accordance with that. And one dwells having entered that plane, this is a distinction of meditative absorption. Perception and attention accompanied by purification of mindfulness occur, and one dwells having entered that plane, this is a distinction of meditative absorption. On the plane accompanied by the base of infinite consciousness, perception and attention accompanied by the base of nothingness occur, and one dwells having entered that plane, this is a distinction of meditative absorption.

The requisites of meditative absorption are: the thought of renunciation is a requisite, and the intention of dispelling thoughts of sensual pleasure. Non-ill will thought is the requisite, the intention to dispel thoughts of ill will. Non-cruelty thought is the requisite, the intention to dispel thoughts of cruelty. Guarding the doors in the faculties, fewness of wishes is the requisite, pure livelihood is the requisite of the four attainments, dwelling without action. The path requisite is proceeding to attainment. The fruit requisite is the arising of meditation through the production of meditation. Due to wholesome cause that meditation proceeds to origin and who does not from anywhere proceed to the attainment of renunciation. They proceed to peaceful concentration with cessation of support. They proceed without transgression. For abandoning the faculty of happiness and the faculty of joy, and they proceed for non-repulsion. And with reference to that they proceed. They proceed for non-burning. This is the arising of knowledge.

76. Therein, what is proximate cause? Good friendship is the proximate cause of meditation. Good companionship is the proximate cause of meditation. Guarding the doors in the faculties is the proximate cause of meditation. Discontent with wholesome states is the proximate cause of meditation. Hearing the true Teaching is the proximate cause of meditation. Careful striving of one who is stirred in a stirring state. This is the proximate cause of meditation.

Therein, what is development? The cultivation of loving-kindness is the development of thoughts of non-ill will. The cultivation of compassion is the development of thoughts of harmlessness. The development of altruistic joy is made with clear comprehension of rapture and happiness. The development of equanimity is equanimity with outflows and equanimity without outflows, and equanimity and overlooking, the development of perception of foulness is the painful practice with slow direct knowledge of the connection to existence, that sixfold development is developed, cultivated, undertaken, established, made a basis, made a vehicle, pursued, well begun. This is development.

For one developing thus, this is the danger. In the first meditation this state is endowed with formations, unlearned and tainted. If this state is this virtue and this state is close to its opposite, sensual pleasure is reflection and examination, and this state is the grossest of all attainments, being applied and sustained thought. Therein they disturb the mind, and here the body tires, and here when the body is tired the mind becomes harassed. Being unable to resolve for direct knowledges - these are the dangers in the first meditation.

In the second meditation these are the dangers: this state is accompanied by the pervading of rapture, and the mind does not occur thus. And this state is an unskillful approach, a hazard of approaching, and this state has displeasure as its enemy. When rapture fails in various applications this state becomes difficult, avoiding the plane of peaceful observances, this state in the four kinds of suffering is with faith that has been pierced through - the suffering of non-liberation, the suffering of obstruction, the suffering of direct knowledge, and the suffering of disease - these are the dangers in the second meditation.

Therein what are the dangers in the third meditation? When accompanied by equanimity and happiness, therein for those delighting, this state turns into equanimity and happiness of the five, and by that for those who perceive permanence. Happiness that leads to suffering flows when the mind is disturbed, clinging to pleasure and pain. And the mind becomes unable to bear clinging to the following of pleasure and pain. In the realizations through direct knowledge, all these states in the three meditative attainments, for those pierced through by the four kinds of suffering, that is the fear of suffering, the suffering of obstruction, and the suffering of direct knowledge - these are the dangers in the third meditation.

Therein what are the dangers in the fourth meditation? Those who attain to nothingness, those who attain to states, in this plane foolish worldlings give rise to various kinds of views. These meditative absorptions are associated with gross and subtle perceptions of form, always common to sympathy and loving-kindness, stages of meditation and minor stages; and all these four great requisites are difficult, and these meditative absorptions arise depending on one another. Here these states that have arisen are not complete. And these states, when their signs are not grasped, decline. And these states cease, are not clung to and have factors of cessation, and the signs of meditative absorptions of these states do not scatter the perception of meditative absorption signs. And it occurs through the power of meditation not previously attained. This is the decline of meditative absorption due to these dangers.

77. When perception and attention accompanied by the base of nothingness occur for one with remaining perceptions who has not reflected on the attainment of cessation, they fall away from the attainment of cessation. When attention accompanied by the base of nothingness occurs for one who has attained the base of non-perception and has perception of the imperturbable, and they do not understand that plane, they fall away from that. When perception and attention of the base of infinite consciousness occur for one who has attained the base of nothingness, and they do not understand that plane, they fall away from that. For one who has attained the base of infinite consciousness, accompanied by perception of form. In detail... etc... up to perception accompanied by sensual pleasure in the first meditative absorption should be done. One falls away from one's own, meditates on the stain in stained meditation, meditates all around, meditates breaking, does not recite, meditates striving, and meditates somewhat unpracticed. One meditates discriminating excessively, meditates with arrogance, meditates with bodily formations unprepared, meditates not knowing the escape from obsession, meditates overcome by hindrances, not attending to attainment the gratification of meditative absorption is obsession with sensual lust, the abandoning of the gratification of meditative absorption is of states that are causes of sensual lust, they arise, the meditative absorptions of these states have factors of cessation, the higher pleasure and equanimity is the gratification of abandoning defilements of sensual action, thus indeed again the gratification of meditative absorption in the dwelling of the world oppressed by great company is this abandoning of meditative absorption of the opportunity for non-enlightenment to be investigated. This is the benefit of abandoning the round of births for beings who have attained the beginningless round of rebirths, which is this meditative absorption of seeking in the dwelling of the world with and without obstruction. The gratification of meditative absorption which is this becomes for the body of one who meditates on what is not to be meditated upon. Not grasping, one meditates on meditation on what is not to be meditated upon with those who meditate on what is and is not to be meditated upon, whatever are the terms of one who meditates on stains, those are considered in opposition.

78. Therein what is skill in meditation? Skill in attainment is skill in meditation, skill in distinction of meditation is skill in meditation, skill in the interval of meditation is skill in meditation, skill in emergence from attainment is skill in meditation, skill in the nature of meditation is skill in meditation, skill in the danger in meditation is skill in meditation, skill in the escape from meditation is skill in meditation, skill derived from the fruit of meditation, non-decline in the fruit of reflection through the fruit of meditation, and one obtains meditation leading to distinction even in playing with produced meditation. This for him is the carrying of existence and the grasping of the sign of the object without resolution-power, one-pointedness of mind together with retentiveness regarding signs and non-sinking through the power of serenity, and the fruit of the path in meditation, serenity in occurrence, the basis of signs before and after equanimity of concentration, the power of mindfulness of exertion, and the power of commonality of those insights set in motion.

Therein what is the perfection of meditation? The perfection of loving-kindness "beings attached to sensual pleasures, stuck in the bonds of sensual pleasure" - in this sutta by way of expression in the teaching two truths are pointed out, suffering and origin, by way of investigation for those who do not see the danger in things that can be fettered, that they would cross the flood - this is not possible. "Will not cross" - there is this application and investigation: what is the foundation of this? "Attached to sensual pleasures" means the five cords of sensual pleasure, that is the foundation of craving for sensual pleasure. "Not seeing the danger in the fetters" is the foundation of ignorance, "Indeed, never can those stuck in the bonds of fetters cross over the vast great flood" is the foundation of clinging. "Attached to sensual pleasures" - sensual pleasures are twofold - objects of sensual pleasure and defilement of sensual pleasure, therein defilements of sensual pleasure are craving for sensual pleasure, connected with craving for sensual pleasure are craving for form and craving for existence by way of characteristic, "not seeing the danger in the fetters" refers to the fetter. What is the foundation of that desire and lust therein? Pleasant feeling and two faculties - the faculty of pleasure and the faculty of joy. Thus when pleasant feeling is taken, all three feelings are taken. When the aggregate of feeling is taken, all five aggregates are taken. Form, sound, odour, taste, and tactile objects are taken, when objects of sensual pleasure are taken, all six external bases are taken. One who is mindful regarding internal and external bases, this is called the characteristic method, therein one who dwells in gross defilement, is not free from lust regarding all defilements that are more subtle than that. Therein external fetter is "mine", internal fetter is "I". What is the Blessed One's intention here? Those who wish to cross the flood will dwell contemplating danger in things that can be fettered - this is the Blessed One's intention here. "Attached to sensual pleasures" - those who are attached, that by which they are attached, and to what they are attached - this fourfold aspect is shared by all methods.

79. Therein what are the three inversions and foundations? The three inversions of mind, view, and perception, the three unwholesome roots are the foundation. Three unwholesome roots are the foundation of inferior and superior action. Hatred, an unwholesome root, is seen as the foundation of the four kinds of clinging. The foundation of inferior and superior action. Just as one gives fearlessness to mother or father or another noble monk. Therein another would practise wrongly by body or speech. Therein clinging to ill will, one who gives fearlessness to those noble ones, maintaining their protection, guard and defence. When fearlessness is given to them, one who would practise wrongly therein. Therein clinging to ill will, one does action born of hatred. Therein that which is not good, the faculty, the hindrance, their fearlessness from the right, the perception, this is superior action by me, again therein wrong practice, this ill will is action leading to the inferior, greed and delusion, these are hindrances, words, those four kinds of clinging, by those four kinds of clinging, that which is clinging, whether woman or man, of those five aggregates, that very clinging is the origin, this is suffering and origin, that very teaching nutriment.

Therein those who do not engage in sensual pleasures, they engage in contemplation of danger. The desire to depart from this sense-sphere element, this is called the desire for renunciation. That which therein purifies anything of non-volitional formations or their flow, this is the desire for non-ill will. Anything that harms, this is the desire for harmfulness. Thus three types of desire impelled by renunciation - desire for renunciation, desire for non-ill will, desire for harmlessness. Therein desire for renunciation is non-greed; desire for non-ill will is non-hatred; desire for harmlessness is non-delusion. These three wholesome roots are beneficial to others in eight successes, they lead to the cessation of those same four clingings. Or if one should perform action again, whether dark or bright, they lead to the deterioration of its result. This action that is neither dark nor bright leads to the destruction of action. Therein, that which is the cessation of the three unwholesome roots, this is cessation. That same path therein and the way - these are two truths, these are four truths - this is the turning method.

"Beings attached to sensual pleasures" means those who are trainees, they are attached in one aspect only. The worldlings are attached in two aspects, this question should be answered by way of analysis. Although a stream-enterer engages in sensual pleasures, he is not attached in adherence as he strives for decrease, not increase. For a trainee engages in sensual pleasures due to defilements. But a worldling engages in sensual pleasures for the arising of defilements. Therein, regarding those attached to sensual pleasures crossing the four floods, this should be answered by way of analysis, this is the analysis.

80. Transformation means: those who neither cling to sensual pleasures nor are bound by fetters, they will cross the vast, great flood. This is the opposite of the discourse.

Synonym means: one who is attached to sensual pleasures and one who is attached to the cords of sensual pleasure therein, therein the poison is attached. Also the states that are nutriments of sensual pleasures, therein poison is attached. Therein this is a synonym for sensual pleasures: ripening, dust, dart, boil, calamity, misfortune. Or whatever other synonyms there are for "therein poison is attached," this is a synonym. Attached, bound, infatuated, greedy, obsessed, fallen into sensual pleasures, completely freed, dwelling much in that. Or whatever other synonyms there are, this is called a synonym. By description of the range of sensual pleasure, by description of the range of defilements, described as mind - this is a synonym. "Attached, dwelling much in that" or whatever others there are. These are described by description of the range of sensual pleasure, by description of the range of defilements, described by description of seeds, formations are described by description of fetters, clinging is described by description of causes, an individual is described by manifold description.

Descent means: by this dependent origination is suffering and origin. Those defilements, those formations, and fetters in the five aggregates, the aggregate of formations in the bases, the unwholesome in the bases, and among the faculties the pleasure faculty and joy faculty, this is the crossing of the faculties.

The purification is this much. Just this arousal should be explained as the meaning of the discourse.

As standpoint: these things are described in terms of unity and in terms of diversity. Those perceptions regarding external sensual pleasures are described in terms of diversity. Beings in the five cords of sensual pleasure: the obsessions and inversions are described in terms of diversity would cross the flood. Vast and great: ignorance is described in terms of unity.

Requisite: what is its cause, what is its condition? It is a condition by way of being an object condition. And unwise attention is a condition by way of being a support condition. Ignorance is a condition by way of being an immediate condition. The underlying tendency to lust is a condition by way of being a root condition. This is the cause, this is the condition.

Condition is the attribution that those beings attached to sensual pleasures are fortunate and beautiful - this desire and lust for the sensual element are demeritorious formations. What is their condition? Ignorance is their condition. What are they the condition for? They are the condition for consciousness. Thus with ignorance as condition, formations come to be. With formations as condition, consciousness, up to aging-and-death; such is the origin of this entire great mass of suffering - one discourse is completed. A discourse on the five hindrances should be done.

81. Therein, what is the mode of conveying teaching? That which is covetousness and ill will and restlessness, this is craving. That which is sloth-and-torpor, and remorse and doubt, this is view. But that which is the unwieldiness of body, although it is torpor, it is not a defilement by way of intrinsic defilement, thus both mental sluggishness and bodily unwieldiness, this is an associated defilement but not an intrinsic defilement. Therein, weariness accompanied by perception of self is remorse, accompanied by sluggishness of mind is sloth, that which is mental contraction, thus these five hindrances are four hindrances that are intrinsic defilements, sloth-and-torpor is an associated hindrance-defilement. Just as the four taints are taints by way of intrinsic taintedness but not taints by way of mental taintedness. By way of intrinsic nature, taints. By way of association, taints. Then he states a discourse by which those taints are either associated or dissociated, those very ones should be called either tainted or taintless.

Therein, what is investigation. Covetousness is sensual craving, form craving, craving for existence. Or whatever clamp there is that is tainted for one who is covetous, contemplating loving-kindness who acts for harm. Therein one who generates ill will, has acted and will act thus. Thus the nine grounds for resentment should be done, for one contemplating ill will thus, the defilement which is burning, bodily weariness, unfitness for work, torpor. For one contemplating mind, through impingement there is wasting away, this is sloth and torpor. Therein non-subsiding of litigation, this is restlessness. That which is "what have I done?" this is remorse. That which is investigation as it really is, this is doubt. Therein there is ignorance and craving, this is obsession. There is obstruction, hindrance, covering and corruption, this is sensual desire, the foundation for the obsession of sensual lust. Ill will is the foundation for the obsession of ill will. Sloth and torpor is the foundation for the obsession of sloth and torpor. Restlessness and remorse is the foundation for the obsession of ignorance. Doubt is the foundation for the obsession of doubt. The obsession of sensual lust is the foundation for the underlying tendency and fetter. The obsession of ill will is the foundation for the fetter of aversion. The obsession of sloth and torpor is the foundation for the fetter of conceit. The obsession of ignorance and the obsession of doubt are the foundation for the fetter of views.

Therein, what is the mode of characteristics? When obsession with sensual lust is mentioned, all obsessions are mentioned. When fetters are mentioned, all fetters are mentioned. This is the mode of characteristics.

82. Therein, what is the mode of the four arrays? These five hindrances are opposed to meditation, this is the origin of suffering. What is the fruit, this is suffering. Therein, the thought of renunciation is the opposite of sensual desire; the thought of non-ill will is the opposite of ill will; the thought of harmlessness is the opposite of three hindrances. Thus these are three thoughts. The thought of renunciation belongs to the aggregate of concentration. The thought of non-ill will belongs to the aggregate of virtuous behavior. The thought of harmlessness belongs to the aggregate of wisdom. These are three aggregates. The Noble Eightfold Path leads to the abandoning of hindrances. What is the abandoning of hindrances, this is cessation. These are the four truths. This is the mode of conveying in four parts.

Therein what is the mode of conveying terms? The five hindrances become ten. Whatever one is attached to internally, that too is a hindrance. Whatever one is attached to externally, that too is a hindrance, thus up to doubt these are the ten hindrances. Internal and external defilements are these two fetters: the internal fetter and the external fetter. Therein 'I' is internal, 'mine' is external. Identity view is internal, the sixty-one views are external. One who has desire and lust internally, who has not removed lust for forms, who has not removed desire. Thus up to consciousness, this is internal craving. That which is clinging to the six external sense bases and to the three kinds of existence, this is external craving. These are two truths: the fetters and things that can be fettered. Therein, that which is the contemplation of revulsion regarding things that are fetters, this is the path. That which is the abandoning of fetters, this is cessation. This is the revolving mode.

Therein what is the mode of classification? Fetter is not this in every case. The fetter of conceit is not in every case abandoned when depending on an unseen view. Whatever five higher fetters of conceit there may be, although they may be on the side of views. But it does not lead to the abandoning of the lower fetters. And when the sense of 'I' is not expelled, this occurs to him. "When indeed will I dwell having realised and attained that peaceful base which the noble ones will dwell having attained?" This is covetousness but not that hindrance. There is for an arahant bodily defilement and torpor that descends but that hindrance of sloth and torpor is not a hindrance for him. Not in every case. This is the analysis section.

Transformation: the five hindrances are abandoned through the five-factored meditation. This is their opposite hindrance, it should not be inferred by not knowing "for that person it is abandoned," it is ultimately internal, this is conversion.

Therein, what is synonym? Sensual desire, desire and lust, affection, inclination - this is synonym. Hindrance, covering, corruption, obsession - this is synonym.

Description: with ignorance as condition there is description by way of function, ill will is description by way of distraction, sloth and torpor is description by way of non-uprooting. Thus all these five hindrances in this discourse are description by way of distraction.

Therein, what is descent? These five hindrances, and craving and ignorance, therein the hindrances are rooted in ignorance. That which is craving, these are formations, they are conditioned by ignorance, these two things are included in the aggregate of formations among the five aggregates, among the bases they are the mind-object base, among the elements they are the mind-object element, among the faculties they are the foundation of the pleasure faculty, joy faculty, femininity faculty and masculinity faculty.

Therein, what is the mode of purification? This sutta as it was begun and laid down, that meaning is spoken with these five terms.

Therein sensual desire and ill will and doubt are not described for the sake of unity, sensual pleasures are not described for the sake of unity, rather they are described for the sake of diversity. This is the method of standpoint.

Therein what are the requisites? Unwise attention and the condition of a beautiful object are conditions for sensual desire; and the sign of beauty is the cause. Unwise attention and the bases for resentment are conditions for ill will; the underlying tendency to aversion is the cause. Withdrawal is the condition for sloth and torpor; and weariness and agitation in activity are the cause. A delightful object, a pleasing basis, and incomplete knowledge of the faculty of gratification are conditions for restlessness and remorse; and the perception of sensual pleasure and the underlying tendency to views are the cause. The nine kinds of conceit as object and the underlying tendency to conceit are the condition for doubt; the underlying tendency to doubt is the cause. These five states arise with their causes and conditions.

Therein, what is the mode of collating? These five hindrances are also the four taints, also boils, also darts, also clingings. In those external things, the discourse goes to the description of what pertains to defilement. This is the mode of application.

The discourse pertaining to defilement has been explained.

83. "Mind is the forerunner of states" is the verse.

Therein, what is the mode of teaching? In this discourse what is the meaning? By the classification of aggregates he teaches the aggregate of consciousness, by the classification of elements the mind-consciousness element, by the classification of bases the mind base, by the classification of faculties the mind faculty. What are its forerunners? In brief, six states are forerunners: wholesome roots and unwholesome roots, and the signless wholesome root is taught in this discourse. Therein what are the mind-forerunning states? Mind is their forerunner, just as a king is the forerunner of an army, even so mind is the forerunner of states. Therein of the three forerunners: through desire for renunciation, through desire for non-ill will, through desire for harmlessness. Forerunners of non-greed through desire for renunciation. Forerunners of non-hatred through desire for non-ill will. Forerunners of non-delusion through desire for harmlessness. Therein "mind is chief" means these states are eminent through mind or created by mind. "Mind is chief of these states" means mind is the chief and foremost of these states, mind exercises authority over these states - thus mind is chief. "Swift as mind" means where mind goes. These states go there - thus swift as mind. Just as wind goes swiftly or anything else that goes swiftly is called "swift as wind" or "swift as a bird", even so these states arising together with mind go, these states go there - thus swift as mind. These are threefold, arisen from desire and undefiled, and intention. And sevenfold bodily good conduct, verbal good conduct, these are the ten wholesome courses of action. Therein "if with a pure mind" means mental action. "Speaks" means verbal action. "Acts" means bodily action. By these in this discourse the ten wholesome courses of action are supreme, even the highest for the virtuous. He is in world-contraction, not for going beyond the world - this discourse pertains to habitual tendencies. This is the teaching.

Therein, what is the mode of investigation? States have mind as their forerunner means the wholesome roots and the eight factors of rightness. This is a discourse.

Application means: whatever is the result of the ten courses of wholesome action, that is to be felt as pleasant, accompanied by non-ill will. Like a shadow that does not depart means follows - there is this application.

Foundation means the foundation of the eighteen mental examinations. "Mind is the forerunner of things" means these things are the proximate cause of all wholesome factors. "If with a pure mind" means that confidence of mind, this is the proximate cause of the faculty of faith. "Speaks" means by right speech. "Acts" means it is the proximate cause of both right action and right effort.

"Characteristic" means thus forerunner of things means these are also preceded by feeling, these are also preceded by perception, these are also preceded by formations. Whatever things are co-arisen, all are forerunners of those things. "Happiness follows one in consequence" means joy follows one, and just as a pleasant shadow follows one, so too that happiness follows one.

84. Therein, what is the mode of the four arrays? "Mind is the forerunner" - this is not a singular statement. For what reason? All these six classes of consciousness, what is the Blessed One's intention here? Those who desire happiness, they make the mind confident - this is the Blessed One's intention in this discourse. The meaning has been explained earlier.

Whatever are wholesome roots, those are causes with eight benefits, this is the Eightfold Path. Ten states are reasons and conditions for teaching and exposition. Therein, when one conceives consciousness-truth together with suffering and name-and-form, the wholesome root is abandoned by the factor, this is the origin in the plane of the unabandoned. When these are abandoned, this is cessation. These are the four truths. This is the revolving mode.

Analysis: -

That is not definitely so for an ascetic or a brahmin. When one with wrong view has confidence in one's own teacher, and with that confident mind speaks and declares, happiness does not follow, not like a following shadow, only suffering follows. Just as the wheel follows the track when rolling, this is to be explained analytically. If with a pure mind bodily action and verbal action are to be felt as pleasant, when rightly directed it is to be felt as pleasant, when wrongly directed it is to be felt as painful - this is the analysis.

Therein, what is the conversion guide? 'Mind is the forerunner of states' means when one speaks or acts with a corrupted mind, suffering follows one - just these two suttas were spoken and this is the opposite. Synonyms are: mind, consciousness, mind-faculty, mind-consciousness-element.

Description: 'Mind is the forerunner of states' - this mind is described by some description. States means it is described by description of wholesome courses of action. Mind is chief means it is described by description of distinction. Swift as mind means it is described by description of simultaneity. Mind means it is described by description of renunciation. If with a pure mind means it is described by description of the faculty of faith. If with a pure mind means it is described by description of the second meditation with untroubled intention. If with a pure mind means it is described by description of the opposite of those without faith. Speaks means it is described by description of right speech. Acts means it is described by description of right action. Happiness follows one in consequence means the concentrations of meditation. Among the faculties, the faculty of mind. In dependent origination, consciousness. Mind is the forerunner of states means loving-kindness and gentleness, and in the meditations, the second and third meditation. It is included in the aggregate of formations among the aggregates. Among the elements, the mind-object element; among the bases, the mind-object base. That which is wholesome has as its proximate cause the pleasure faculty and joy faculty among the faculties. Of these dependently arisen states, contact with pleasant feeling conditioned by contact, pleasant feeling, mental examination of joy in mental examinations, in the thirty-six first terms, the six joys based on renunciation. Thus this is the mode of insertion.

Therein, what is the mode of purification? That meaning concerning which this discourse was spoken. That meaning is connected with the discourse concerning this meaning. This is the purification mode of conveying.

85. Therein what is the mode of standpoint? "Mind is the forerunner of states" is a description by synonym, not a description by unity. "States" is a single description, not a description by synonym. "If with a pure mind" means that confidence is twofold: internal through suppression of ill will and external through conviction. That internal confidence is twofold. Confidence by uprooting and confidence by suppression of the obsession of ill will. Vexation is not root confidence or even that which has arisen from a root. Confidence with ill will through vexation. "Happiness follows one in consequence" means happiness both bodily and mental, separation from the unloved, union with the loved, happiness of renunciation, happiness of the worldling, and the enlightenment factor of rapture, and mental happiness. Whatever pleasure one tranquil in body feels, that too is bodily happiness and the enlightenment factors are mental happiness. Whatever pleasure one tranquil in body feels, that too and that foundation of happiness by description as stated is untouched by wholesome states. "Follows" means absorption is seen and this does not follow as something attained. This discourse should be established in two aspects. By cause as one with confident mind and by result as one who feels pain.

"Requisites" means the Blessed One enters the city of Rājagaha with a Community of five hundred monks. There a human individual serves the Blessed One, and confidence arises in him who had previously engaged in wholesome roots. He tells others and speaks these words: "It is a gain for those whose homes the Blessed One enters; if it were to happen to us too, we would gain confidence in the Blessed One." Having extended reverential salutation towards the Blessed One, saying "Homage to the Blessed One, homage to the Blessed One," with a mind of non-ill will he stood to one side. Immediately after that the Blessed One spoke this discourse: "Mind is the forerunner of states." The entire discourse thus which he speaks to others is verbal action. The reverential salutation he extends, this is bodily action. The confidence of mind, this is mental action. Therein what he reveals and speaks is praise. "To whose homes the Blessed One goes." All of that is his non-greed as a wholesome root. When he has a loving-kindness mind towards the Blessed One, his non-hatred is a wholesome root. When he extends reverential salutation and restrains conceit, therein his non-delusion as a wholesome root manifests. When he gains higher wisdom, this is his abandoning of the inversion of view. When there is restraint in just that way, this is his abandoning of the inversion of perception. When there is confidence of mind, this is his abandoning of the inversion of mind - thus it is a condition for the suppression and abandoning of unwholesome inversions. The three wholesome roots which are intention with undefiled mind, that is called his attention. What is suppression from defilements thus - the inversions and objects are conditions through having conditions, and the wholesome roots are conditions through being evident, and that attention through this cause and condition is mind arisen. Therein what mind occurs with the Teacher as object, this is recollection of the Buddha. When he attends to the qualities of the Blessed One, this is his recollection of the Teaching. Therein mindfulness and clear comprehension is the cause, and this is the condition. Speech and wisdom are the cause, thought and examination are the condition. Bodily formations called volitional formation of action are either cause or non-condition, accumulation of action to be felt as pleasant is causal condition of action.

86. Therein, what is the mode of collating? By mind alone with confidence, being mindful here with confidence, and also beings are liberated through cleansing of mind, thus beings have mind as forerunner, with confident mind, and volitions there become mind-like, this is sensory impingement of volitions through confidence, his body is confidence, and he begins with confidence being confident of perceptions, and his perceptions are not distorted, that is fivefold through suppression, confidence is indeed bodily tranquillity based on mind, but the mind is already confident before. This is the application. Thus is the confidence of all five. "Happiness follows one in consequence" - which does the Blessed One point out? For the result of that action does not follow one's own truth. Its engagement follows when joy arises conditioned by the cool, and non-regret follows too. This is the mode of application.

The discourse to Mahānāma the Sakyan. If at that time one who is unmindful and not clearly comprehending should die, one exists in sensual pleasure. "Do not fear, Mahānāma, that mind which has long been developed by faith, developed by virtue, developed by learning and generosity" should be done in detail. What does it show through generosity and wisdom? That which is faith, that is confidence of mind. That which is unconcealed intention, that is faith. For what reason? It has the characteristic of being unconcealed. For faith has the characteristic of being unconcealed. Others say it has the characteristic of reaching the goal of purification through virtues, and others say faith has the characteristic of accepting words. Another method is when one thus convinces oneself: "I do not know anything; in this I am consenting, not dissenting." This is faith. Another method is contemplation of the dangers in the sixty-one views as impermanent, suffering, and non-self. And by that it is shown as when one sees water in a deep well with the eye but cannot touch it with the body. Thus one has a view through noble conviction, but has not realized it. This is called faith. And that is worldly. Another method is that it is acceptable to one who is a worldling and there is no adherence dependent on twenty views of identity. This is not a one-sided perception as it really is, but indeed with the five weak faculties they are abandoned by the path of vision. And the defilements eliminated by vision, this is faith.

It is said to be complete in the plane of the factors of stream-entry. In that very plane the noble ones maintain the training virtue, it is said. In that very plane weak wisdom is called the faculty of wisdom, it is said. In that very plane disregard for the aggregates, this is giving up. Therefore faith should be explained by the foundation of giving up. By whatever measure with more conceit, that faithless one of wrong view would be for him, that one is negligent and attached regarding cushions of the eye. Therein the faculty of faith which they serve with sensual pleasure thus from relinquishment of evil is not the foundation of giving up, with the faculty of wisdom is the foundation of wisdom, with virtue is the foundation of peace. These four qualities develop virtue: faith, virtue, giving up, and wisdom. Therein one crosses the flood with faith. Whatever is virtue, this is diligence. Whatever is giving up, this is the action of wisdom. Whatever is wisdom, this is the faculty of wisdom, therein whatever is the faculty of faith. That is in the three kinds of confirmed confidence. Whatever is virtue, that is in the faculties of faith. Whatever is giving up, that is in the four meditative absorptions. Whatever is wisdom, that is in the truths, mindfulness goes everywhere. For that trainee there is good fortune, good is his future destiny. For that unmindful one doing virtue, due to bodily unmindfulness, either those faculties or that wholesome root does not become a result of action. That is the explanation of the meaning of the three. Therein faith, virtue, giving up, wisdom are four qualities. Whatever is faith and whatever is wisdom, this is mental good conduct. Whatever is virtue, this is bodily and verbal good conduct. Whatever is giving up, this is mental non-greed good conduct. Thus when mind is grasped, the five aggregates are grasped. By these qualities good conduct is this noble truth of suffering and foundation of the path.

87. Therein, what is the mode of investigation? Both faith and virtuous behavior. For what reason does one do that? Through faith one recollects the Blessed One even when meeting with a rutting elephant, saying "Oh sir, dogs," one does not practise all through virtuous behavior by body or speech, becomes confident in that state, thus without regret wisdom establishes what is described. For one whose virtuous behavior is unbroken, what was not later, unwholesome consciousness associated with wrong view arises from that delusion, this is the mode of conveying investigation. "Of those who speak the Teaching, it will be of good effect" - there is this application.

Therein, what is the method of foundation? This mind that has for a long time been developed with faith, virtuous behavior, giving up, wisdom and concentration is the foundation for the first stage of deep meditation. Whatever faith one has with clear intention, that is the foundation for the second stage of deep meditation. The three confirmed confidences and whatever virtuous behavior, that is dear to the noble ones, that is the foundation for the aggregate of virtuous behavior. Whatever wisdom, that is the foundation for the aggregate of wisdom. These things and this mind are the foundation for concentration that has become one-pointed. Faith is the foundation for the faculty of faith. Giving up is the foundation for the faculty of concentration. Wisdom is the foundation for the faculty of wisdom. Faith and wisdom are the foundation for insight. Virtuous behavior and giving up are the foundation for serenity. Faith and wisdom are the foundation for liberation by wisdom through fading away of ignorance. Virtuous behavior and giving up are the foundation for liberation of mind through fading away of lust.

Therein, what is the mode of characteristics? When consciousness is mentioned as developed by faith and mindfulness, all five aggregates are mentioned. When faith is spoken of, all seven treasures are spoken of, the treasure of faith...etc... When the aggregate of virtuous behaviour is mentioned, the aggregate of concentration and the aggregate of wisdom are mentioned. That mind which has been developed for a long time would not follow accordingly in the final time - this is not possible. Therein perception too follows accordingly. Those states that are of that nature also follow accordingly. Perception of form, contemplation of volition regarding form, attention - thus in the body of consciousness of the six bases, this is the mode of characteristics.

Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse? Those who wish for good wages and a good future life will attend to faith, virtue, generosity and wisdom, this is the intention. And those other beings who do not oppose the Truth Finder face to face will die without regret having heard this Teaching, this is the intention.

88. Therein what is the mode of conveying terms? These four things also destroy faith and wisdom, and faithlessness and ignorance. Virtuous behavior and giving up destroy craving and hatred. For him two roots are abandoned. Suffering turns back and in the plane of the unabandoned the two roots are the five aggregates. Two noble truths are serenity and insight. The abandoning of the two roots. These are two truths: cessation and path. This is the revolving mode.

Therein what is analysis? That mind which is developed by faith...etc... If it is a worldling, even for him there will be good fortune, thus one does not definitely expect his action to result in this very life, or it will be in another method. Or that which is past has come to be for result, these are its conditions, which are as in the Great Analysis of Action: "Therefore this is an exposition to be answered by analysis regarding the good fortune of one who lives by the Teaching."

Therein, what is transformation? Whatever faithlessness, unvirtuous behavior, selfishness and lack of wisdom are abandoned by their opposites, this is transformation.

Therein what is synonym? That mind which has been developed for a long time, mind, mind-consciousness...etc... Whatever is the power of faith is the faculty of faith, whatever is virtue is good conduct, self-control, fixed course, taming, state - these are its synonyms. Whatever is giving up, that is relinquishment, non-greed, release, generosity, possibility. Whatever is wisdom, that is description, light of wisdom, faculty of wisdom, power of wisdom.

Therein what is description? That mind is described by the description of seed. Development is described by the description of development. Faith is described by the description of confidence. Virtue is described by the description of good conduct. Giving up is described by the description of meritorious action. Wisdom is described by the description of investigation. These three things - faith, virtue, and giving up - go to purification for one with wisdom.

Therein, what is descent? That which is mind, that is the aggregate of consciousness among the aggregates, the mind-consciousness element among the elements, the mind base among the bases. Those four things, they are included in the aggregate of formations among the aggregates...etc... among the elements and bases.

Therein, what is the mode of purification? This was spoken by the Blessed One when questioned by Mahānāma the Sakyan, all that is connected.

Therein, what is the standpoint? This mind is described in terms of its diversity when not developed by unwholesome minds and when developed, and when developed again by others it is described in relation to that - all these four things are described in terms of their unity. "Good fortune" refers to those enjoying sensual pleasures, the form realm, the formless realm, and human beings - all good fortune is described in that talk, this is the description.

Therein what are the requisites? The faculties are a condition for mind through the conditionality of authority and attention. It is a condition through the conditionality of cause. Worldly wisdom is a condition for faith through the conditionality of cause. And careful attention is a condition. Living in a suitable place is a condition for virtue. And right self-determination is a cause. Non-greed is a cause for giving up. And non-regret is a cause and condition. Wisdom, the voice of another, and internal careful attention are cause and condition.

Therein, what is the application? That mind which has been developed for a long time means mental states too. Here all phenomena are developed, good will be your wage, good will be your rebirth destiny. Thus whatever human enjoyments and uses, all are good wages only, this is the application.

89. The verse "Above, below, everywhere free from lust." Therein what is called above? That which will be above from here is a non-returner, this is above. Below means that which has passed, the past, this was said as the attribute thus above. Therein through the past the eternalist view of those who theorize about the past end, the view about the future end for some, the annihilationist view of those who theorize as stated, these views and the annihilationist view and eternalist view. Therein this eternalist view, these fifteen terms of identity view share in eternalism. They put on wisdom saying "My self possesses form, form is in my self, form is my self." That annihilationist view, those five hundred share in annihilation. They see "The soul is the same as the body," "Form is my self" - such fourfold identity view with both annihilation and eternalism. Thus regarding the five aggregates, of view with twenty bases, fifteen terms share in the past end. Of eternalist view, five terms share in the future end through annihilationist view. Therein seeing "I am this" one regards form as self, he is an annihilationist, and self as possessing form, and form in self, or self in form thus he sees - thus both annihilationist view, and recollects as self, recollects eternalist view from the past end. Does not contemplate "I am this." His taints of views go to abandonment. Who in the three times, in the past end and future end, by that respective indication, above, below, everywhere free from lust, does not contemplate "I am" - by this door, by this application, by this means, this is both the plane of vision and the fruit of stream-entry and that noble application with round of births gone to obliteration, not leading to renewed existence - whatever noble application for renewed existence, whether the five faculties are soft or medium or strong, all lead to the abandonment of renewed existence. "I" is the flood of views, flood of sensual desire, flood of existence, and flood of ignorance partially. Therein by way of teaching mode of conveying the four truths with the five faculties and with the fruit of stream-entry two truths: the path and cessation. Through identity origination two truths: suffering and origin, this is the teaching mode of conveying.

Therein what is investigation? Not regarding "I am this," one abandons the three fetters that are to be abandoned by vision. This is the investigation.

Therein what is the application? There are three kinds of individuals: one who understands quickly, one who understands through elaboration, and one who can be guided. One who understands quickly has sharp faculties, then one who understands through elaboration has dull faculties, then one who can be guided has duller faculties than those. Therein, one who understands quickly, due to having sharp faculties, having reached the plane of vision, attains the fruit of stream-entry, becoming a one-seed-er. This is the first stream-enterer. One who understands through elaboration, with dull faculties, having reached the plane of vision, attains the fruit of stream-entry, becoming a clan-to-clan-goer. This is the second stream-enterer. Therein, one who can be guided, having reached the plane of vision, attains the fruit of stream-entry, becoming one with at most seven births. This is the third stream-enterer.

There is this application: with mild, medium, or keen faculties, one would realize the mild, medium, or keen plane, or by abandoning identity view, one abandons speculative views. This is the coherence.

Therein what is the foundation? Therein identity view is the foundation for all wrong views. Personal existence is the foundation for name-and-form. Name-and-form is the foundation for identity view. The five material faculties are the foundation for lust for form. The six sense bases are the foundation for the I-making. Therein what is the characteristic? When two views are abandoned, therein one view leads to the abandonment of speculative views. One who is free from lust above and below is free from lust regarding all things that can cause lust. He sees as it really is that this is the condition in another plane. He touches upon all dependent origination. This is the mode of characteristics.

90. Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse? Those beings who will not delight, they will strive for the abandoning of views. This is the Blessed One's intention here. This is the mode of conveying in four parts.

Therein what is the mode of conveying terms? These five faculties that are mild are the five lower faculties. They completely eliminate covetousness and ill will through the aspect of development with the faith as strength of the liberation of one in training, with the faith as strength of the higher fetters through the power of views, the faculty of energy through being applied, the faculty of mindfulness through being exerted, they go to the ultimate goal. Therein, what are faculties, this is the path, the abandoning of defilement. This is cessation, subject to non-arising in the future, this is suffering. This is the revolving mode.

Therein, what is the method of analysis? One who regards "I am this," and that indeed with excessive worldly plane but not with noble practice, abandons identity view. What is said to be excessive in that corresponding plane. Therein, in that corresponding plane one obtains excessiveness in five aspects: through virtue, through vows, through learning, through concentration, and through pleasure of renunciation. Therein, one who has a perception of attainment in what is not attained takes up overestimation. The Blessed One speaks this discourse regarding this very incident. Through mere virtue and vows. Therein, for one who has a perception of attainment in what is not attained, whatever concentration there is, that is carnal, practised by bad persons, and those bad persons are called worldlings. Whatever is material and worldly that is not noble, through that the concentration becomes ignoble, practised by bad persons. But one who does not know and see as it really is through noble aspects abandons achievement; one who is led by noble concentration that is not practised by bad persons and is unworldly, therein those who are not bad persons are called noble individuals. Whatever concentration is practised by them is practised by those who are not bad persons. Therefore one point should be answered after analysis: not regarding "I am this," one accordingly eliminates.

Therein, what is transformation? By this plane of vision defilements should be abandoned, they are abandoned though not explained, should be explained by the Blessed One.

Therein what is synonym? That of identity view with self view. This is the plane. Those defilements that should be abandoned. They are not abandoned though not explained by the Blessed One - both eternalist view and annihilationist view, that is the bounded view. That which is unbounded view, that is eternalist view. That which is annihilationist view, that is nihilistic view. That which is eternalist view, that is the view of non-action. This is a synonym.

Therein what is description? Craving is described by the description of fetters. Path is described by the description of acquisition. Faculties are described by the description of acquisition. Therein, what is descent? Identity is suffering to be abandoned by vision. Origin is the path. Those faculties are explained in terms of aggregates, elements and bases.

Therein, what is the mode of purification? That concerning which the Blessed One spoke this discourse, that concerning which has been explained. Therein what are the requisites? Consciousness is also cause and condition, the cause and seed of name-and-form. Therefore ignorance and formations are conditions. The method of cessation is not another exposition of all existence, and whatever are the causes of all existence, the condition of others' goods thus right view, the voice of another and careful attention are conditions. Whatever wisdom arises, that is the cause of right view becoming right intention, whatever is right concentration, this is the requisite.

Therein, what is the application? Not contemplating "I am this" from suffering, from disease...etc... fifteen terms. What is the purpose of virtue, Blessed One, what is its benefit? Virtue, Ānanda, has the purpose of non-regret up to liberation. Therein the purpose is twofold - the purpose for a person and the purpose of the statement.

91. Therein what is the purpose for a person? That which is not regretted afterwards is non-regret, this is the purpose for a person. As when someone develops and pursues this purpose he might say, "Whatever of mine is dependent on this, for its purpose I undertake this action." This is the purpose for a person.

Therein what is the purpose of the statement? Virtues are bodily or verbal good conduct without regret. Therein, of virtue and vow there is only talk. Non-other fortunate action, good conduct, this is non-regret. Thus up to liberation in each term there are two meanings - the purpose for a person and the purpose of the statement, as in this discourse so in all discourses there are two meanings each. For this is the ultimate meaning and the highest meaning. What is to be realized depending on the realization of Nibbāna, what becomes one's own to be realized, that is called the purpose of what is done. This again is a synonym for clearly comprehending. By this the meaning of what is engaged in is obtained, this is the purpose of the statement. Therein what meaning the disciple desires. The acquisition of that, this is the purpose for a person. Whatever Teaching the Blessed One teaches, of that Teaching what is the understanding of meaning. This is the meaning, therein of virtues non-regret is both the meaning and the benefit. And this is the benefit that one does not go to a bad destination. As stated by the Blessed One: "This is the benefit of the Teaching well-practised, one who lives by the Teaching does not go to a bad destination," this is the meaning.

What a person on the plane of development is engaged with regarding virtues, is connected with virtue, thus up to liberation likewise is the aggregate of virtuous behavior. Therein, that which is non-regret shown in terms of underlying tendency, and that virtue, this is the aggregate of virtue. Through gladness, rapture and tranquillity and with the faculty of concentration, this is the aggregate of concentration. What one who is concentrated understands as it really is, this is the aggregate of wisdom. These three aggregates - virtue, concentration and wisdom - thus one fulfils virtue: by that faculty of energy which is the cause one fulfils virtue, and strives for the non-arising of unarisen unwholesome states, for the abandoning of arisen ones, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states, thus the faculty of energy is shown. Therein, that which is the aggregate of concentration, this is the faculty of concentration. The aggregate of wisdom is the faculty of wisdom, that should be seen in the four right strivings. Thus, one who strives for the non-arising of unarisen unwholesome states, this is the first right striving. That which is of the arisen, this is the second. The four right strivings should be seen in the four meditative absorptions. Thus, through the aggregate of virtue, the element of renunciation is prominent, and the three thoughts: the thought of renunciation, the thought of non-ill will, and the thought of harmlessness. Have become common. For one who is affectionate, with gladness this bodily happiness is brought about by undetermined affection, this is suffering. Whatever non-distraction there is therein, this is concentration. This is the first meditative absorption with five factors. Whatever mental tranquillity with applied thought and sustained thought is opposition, and whatever defilement and fever, that is ceased in the first meditative absorption. Thus, both that tranquillity of defilements and that tranquillity of applied and sustained thought, both these states are tranquillized. Therein, the happiness and pleasurable feeling of body and mind, this is the tranquillity of one with rapture and happiness. Whatever unification of mind there is, by that unification whatever internal confidence of mind there is, this is the fourth meditative absorption factor. Thus internal confidence and unification of mind and rapture and happiness, this is the second meditative absorption with four factors. One tranquil in body feels pleasure, by that excessive happiness having pervaded whatever mental happiness there is, he being free from lust for rapture, thus through his freedom from lust for rapture he gains equanimity. Through dispassion for rapture too he gains equanimity. And he experiences happiness. And he gains mindfulness through right wisdom. If there is mindfulness and one-pointedness this is the third meditative absorption with five factors. Whatever concentration of mind there is in one who is happy, this is of the nature of supreme discrimination through one-pointedness; in the first meditative absorption there is one-pointedness of mind but not the feeling of the eye, all goes to fulfilment. As in the fourth meditative absorption, thus whatever equanimity tranquillizing mindfulness and clear comprehension and one-pointedness of mind, this is the fourth meditative absorption.

92. Just as concentration should be shown, so too the faculty of wisdom should be seen in the four noble truths. What one who is concentrated understands as it really is, that understanding is fourfold as foul, as suffering, and as non-self, whatever is its object that is the noble truth of suffering, what one understanding becomes disenchanted with and is liberated from, likewise what is the abandoning of the taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance, this is cessation, in the plane of the unabandoned is the origin of taints. These four noble truths should be seen as the faculty of wisdom. Just as this concentrated one understands as it really is, this is the plane of vision. Understanding as it really is the fruit of stream-entry and becoming disenchanted, this is what is weakened. Sensual lust and ill will and the fruit of once-returning with which one becomes disenchanted and dispassionate, this is both the plane of development of the first meditative absorption and liberation of mind through fading away of lust and the fruit of non-returning. What liberation one is liberated with, this is both liberation by wisdom through fading away of ignorance and Arahantship. These are both non-regret and the faculty of energy and the four right strivings are non-regret and that above up to concentration, thus those four meditative absorptions and the faculty of concentration which one who is concentrated understands as it really is. These four establishments of mindfulness based on the fulfilment of virtue and connected with giving up and with undisturbed mind regarding the penetrative signs, this is the faculty of mindfulness, the four establishments of mindfulness. What again through this teaching of the Teaching in three states is the faculty of view-going through abandoning of defilements and the virtue of one in training, this is the faculty of faith. And the four factors of stream-entry are fruits. The faculties of concentration with nutriment leading upwards should be explained in all discourses. What meditative absorption is the obtaining of knowledge grasped by energy of one who recollects, this is wisdom born of learning. What concentration is the illumination of signs before and after through going to the supreme as one wishes, this is wisdom born of reflection, what one thus concentrated understands as it really is, this is wisdom born of development. This is the explanation of the discourse.

This discourse on the portion of penetration should be understood as having the factor of awakening as its subject. They will understand by those factors that are endowed with it, they will understand its factors, therefore they are enlightenment factors. Thus from the beginning up to virtue, vow and volition are to be done, for what purpose does one fulfil virtues. For the non-arising of unarisen unwholesome states, for the abandoning of arisen unwholesome states, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states, this energy is the factor of that which is understood. This is the energy enlightenment factor. By this energy two things from the beginning: non-regret and gladness, and then whatever rapture is conditioned by non-regret, conditioned by gladness, this is the rapture enlightenment factor. When one whose mind is rapturous, the body becomes tranquil. This is the tranquillity enlightenment factor. By that bodily pleasure brought about when one who is happy, the mind becomes concentrated, this is the concentration enlightenment factor. What one who is concentrated understands as it really is, this is the investigation-of-states enlightenment factor. What, derived from virtue, is the conformity, sign-making, connection with factors partaking of rapture and partaking of distinction, non-floating, associated with and not declining of the five enlightenment factors derived from, this is the mindfulness enlightenment factor. What one understands as it really is, one applies excessive energy. As the plane of restlessness, it sends what is desired as done. As the plane of laziness, being blamed one understands with factors that are devoid of what is the path of eye-serenity, that is equanimity. Therefore that equanimity, having made it the factor of that enlightenment factor, is called the equanimity enlightenment factor. This is the explanation of the discourse.

93. Therein, what is the teaching? In this discourse the four noble truths are taught. Therein what is investigation? For one who is virtuous, from non-regret up to liberation in this question "What shall I measure?" - two terms are questions, two terms are answers, by two terms two direct knowledges, and by two terms indeed is the answer - what does he ask? The unobstructed bodily plane of action, for thus there is support and he produces the states beyond training. Therein what is the application? For one who is virtuous, non-regret arises - what of one without desire and dispassion - there is this application. Therein what is the foundation? Energy is the foundation for the faculty of energy. Concentration is the foundation for the faculty of concentration. Wisdom is the foundation for the faculty of wisdom. Energy is the foundation for non-hatred. Concentration is the foundation for non-greed. Wisdom is the foundation for non-delusion. The faculty of energy is the foundation for three path factors: right speech, right action, and right livelihood. The faculty of concentration is the foundation for three path factors: right intention, right speech, and right concentration. The faculty of wisdom is the foundation for two path factors: right mindfulness and right view.

Therein what is the characteristic? When the aggregate of virtuous behavior is mentioned, all three aggregates are mentioned, for virtuous behavior is like a rock - just as a rock cannot be affected by any enemies, so too that mind does not waver due to all defilements - this is non-delusion. "Dispassionate towards things that arouse passion" - this is non-greed. "Does not become angry at things that provoke anger" - this is non-hatred. Therein wisdom is non-delusion, a wholesome root; non-greed is just non-greed; non-hatred is just non-hatred. With these three wholesome roots, one established in the plane of training gives rise to the path of the one beyond training. The plane of training gives rise to successful states of action, and that is right liberation, and the knowledge and vision of the taste of liberation - these ten states are the Arahantship of those beyond training. Therein through the eightfold path, the fourfold development is obtained. Development of virtuous behavior, development of body, development of mind, and development of wisdom. Therein through right action and right livelihood, the body is developed. Through right speech and right effort, virtuous behavior is developed. Through right intention and right concentration, the mind is developed. Through right view and right mindfulness, wisdom is developed. Through this fourfold development, two things go to fulfilment of development: mind and wisdom. Mind through development is serenity, wisdom through development is insight. Therein wisdom through abandoning ignorance means the mind is unmixed with corruptions. Through development of wisdom, it fulfils the development of mind. Thus for one whose mind is well developed, from where will suffering come? However, that venerable one is disposed to the element of non-ill will, he has not attained to the state of a ghost, he gives it a conceptual strike, he does not feel pain in a body affected by thoughts - this is the meaning of the sutta.

94. Therein, what is the teaching? In this sutta are taught ten states of arahantship beyond training and the measureless right development. Therein what is investigation? Those states comparable to a rock which are accompanied by pleasant and painful feelings, all these cease for those contemplating formlessness; when the requisite of what is felt from the body has ceased, suffering is not felt. Therein, what is the application: "When one's mind is developed thus, from where will suffering come to one?" In the three developments suffering does not affect the mind and mental development. And in the development of cessation, and immediately in the development of concentration. Thus "when one's mind is developed thus" is the foundation for the fruit of concentration.

Therein what is the characteristic? "When one's mind is developed thus" means minds are developed as first explained: wisdom, virtuous behavior, body and mind; virtuous behavior is well developed and due to the stability of the bodily and mental, it does not shake; so too with feeling, perception and formations. "From where will suffering come to one?" means pleasure does not follow, and neither-painful-nor-pleasant feeling does not come.

Therein, what is the mode of the four arrays? What is the Blessed One's intention here? Those who will be overcome by suffering will be devoid of such attainments. This is the Blessed One's intention here. Those who lack faith will continue to be so, and those with faith will have rapture and gladness - this therein is the Blessed One's intention. Turning: there is no plane for turning.

Analysis: "When one's mind is developed thus, from where will suffering come to one?" is explained in two ways - exposition of the cause of suffering and exposition of the opposite. What is that cause of suffering? When the opposite is stated from where suffering comes, virtue is the cause and condition of the remaining teachings, all those teachings are stated. When one aid to enlightenment is stated, all teachings leading to enlightenment are stated.

Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse? Those who desire non-regret, they achieve fulfilment of virtue, those who desire gladness achieve fulfilment of non-regret, this is the Blessed One's intention here...etc... This is the mode of conveying in four parts.

Therein what is revolving? This is a discourse on the portion of penetration. What is penetration, that is cessation. By what one penetrates, that is the path. What is penetrated, that is suffering. What is abandoned by the path leading to penetration, that is called the origin.

Therein, what is analysis? "For one who is virtuous there is no regret" needs to be explained analytically: for one who grasps wrongly there is no freedom from regret when one undertakes unwholesome action by body or speech rooted in hatred. Though one might think "this is well done, this is good conduct," from that freedom from regret no gladness arises up to liberation, thus "for that virtuous one there is freedom from regret" needs to be explained analytically - this is the mode of analysis.

Therein, what is transformation? With these seven attainments of proximate causes, eleven proximate causes abandon abandoning in the analysis, this is transformation.

Therein, what is synonyms? These are the synonyms of these noble qualities: powers, enlightenment factors, deliverances, concentration, and attainments.

Therein what is description? "For the virtuous there is no regret" is described in the aggregate of virtue by the description of renunciation, and the description of sitting posture; thus the ten factors are described by pairs of factors.

Therein, what is descent? This discourse on penetration has descended into five, just as what was first explained should be explained in faculties and so forth, aggregates, elements, and bases.

Therein, what is the mode of purification? For one who is virtuous, non-regret: not yet is the arousal pure with non-regret and gladness; not yet is the arousal pure when the eleven terms are taught; whenever then the arousal is pure, this is purification.

Therein, what is the standpoint? By the description of the different kinds of virtuous behavior thus ten terms are all benefits of the aggregate of virtuous behavior, and dwelling in a suitable place is the condition and right self-determination is the cause; happiness is the cause of the aggregate of concentration, tranquillity is the condition, whereby the factors of meditation are states of co-birth in meditation; another exposition: contemplation of danger in sensual pleasures is the condition for concentration, seeing the benefit in renunciation is the cause.

Therein what is the application? Whatever is the faculty of energy, that is the aggregate of virtuous behaviour. Whatever is virtue, these are the four factors of striving. Whatever is practice in accordance with the Teaching, that is restraint according to the code of monastic rules.

95. The verse "Whose mind is like a rock" - "like a rock" is a simile: just as a rock is not shaken by wind, not by heat, not by cold. Just as many unconscious things wither with heat, dry up with cold, break with wind. Not so a rock - "dispassionate towards things that arouse passion, does not hate the hateful" is the reason. The hateful ends in displeasure, not shaken by hatred or by heat, that withers, or dries up with cold; thus the mind is not followed by lust, not shaken by cold. What is the reason? Dispassionate towards things that arouse passion, does not hate the hateful. What is the reason? In the hateful they perish but one does not hate, that unhateful one they will not revile, therefore one does not become angry at things that provoke anger, when one's mind is developed thus, from where will suffering come - the explanation is: from where will suffering come to one of such nature, thus it is explained.

Reversal: "from where will suffering come to one?" whatever mental happiness, without residue of clinging this does not exist, with residue of clinging this exists. Again they said thus: at that moment, at that instant, both were not felt - that with residue and that without residue, and at that moment, at that instant, that without residue and that with residue were not felt. For one who has attained happiness, there is no returning - this here is the distinction of reversal.

Therein, what is synonym? When one's mind is thus developed, developed, well developed, established, made a basis, well undertaken. Mind: mind, consciousness, mind-faculty, mind-consciousness-element.

Therein what is description? Mind, mentality, formations are described by the description of subsiding. Concentration is described by the description of one beyond training. Suffering is described by the description of cutting off.

Therein, what is descent? When mind is pointed out, the five aggregates are pointed out, this is descent into the aggregates; when the mind-consciousness element is pointed out, the eighteen elements are pointed out, this is descent into the elements. When the mind base is pointed out, all bases are pointed out. Therein the mind base is the foundation of name-and-form. With name-and-form as condition, the six sense bases. So in dependent origination. This is descent. Therein what is purifying is just pure arousal.

Therein, what is the standpoint? The development of the six faculties is described as unity, the body is described as unity through six stabilities.

Therein what are the requisites? Attention as a prior cause for the arising of mind and its inclination towards that, which goes to mental continuity in an unconcentrated plane due to the undeveloped state of distinguished qualities, if happiness of concentration is the cause and non-regret is the condition, this cause and this condition are the requisites.

Therein what is the application? "Developed thus" means those teachings should be applied to him. Body, virtue, wisdom, developed mind means: not delighting in, not inclined to, not one, not bent towards, not entering into beings, this is the base of asceticism, for that trainee there is no right concentration, all the ten qualities of the Arahant beyond training are pointed out. The discourses pertaining to those beyond training.

96. Venerable sir, for one in whom mindfulness directed to the body has not been developed, this is one who, having attacked, entered into conflict with, and not apologized to a fellow monk, would depart on wandering through the country. That venerable one contradicts himself in this: he claims two generations, both development of mind and abandoning of views, both development of body and abandoning of views, both development of body and abandoning of craving, which he makes as the first simile. Just as the earth is neither troubled nor disgusted by what is clean or unclean, nor does it gain joy and gladness, even so with a mind like earth, by inference, I dwell with little animosity, without repulsion. Thus what does that venerable one claim? He claims abandoning of the pleasure faculty through development of body, and abandoning of the joy faculty through development of mind. For those followed by the underlying tendency to lust, bodily feeling rejects the pleasure faculty. For in the aggregate of feeling, whatever mental pleasant feeling there is, whatever pleasure and joy arise dependent on the condition of gaining that. He rejects the ear, but not feeling born of mental contact. There, among the four great elements, he speaks of abandoning the underlying tendency to aversion of the form aggregate. Both sensual pleasure and form, and that in the plane of one beyond training. Contemplation of the body in the body and dwelling happily in this very life. Through strength and energy, the abandoning of all those who have attended in mind, through fat and oil and person and through what is of an ornamental nature, with these there is reviewing of what is produced from mother and father, he maintains two things through body and contemplation of body and through mind and contemplation of mind. He claims to dwell with a well-developed mind in the basis of bodily defilement and mental dependence, and in the seven attainments.

And with the simile of the householder's son: just as a householder's son might have a chest full of variously dyed cloth, and whatever pair of cloths he wants in the morning, he puts on in the morning, likewise at noon, in the evening, even so that venerable one, due to his well-developed mind, in whatever dwelling he wants to dwell in the morning, in such a dwelling he dwells in the morning, at noon, in the evening. Thus for that venerable one with developed mind, through my simile of the sickle, either earth or unsurpassed development of faculties. Thus that venerable one acknowledges this eightfold development in the four great elements, development of body like a lesser outcast person in the lakes of existence, development of mind, with these developments and that development with fulfilment through serenity. With these four fulfilments of wisdom.

97. How does one like a lesser outcast dwell perceiving the non-repulsive in repulsive things? The body by nature is non-repulsive, in the body the perception of bloatedness, in brief these nine perceptions are repulsive things and this venerable one dwells engaged in the pursuit of development of mindfulness of body without disgust towards what is repulsive, for his mind does not become repulsed through abandoning disgust.

How does one dwell perceiving the repulsive in non-repulsive things? The body is not repulsive to the whole world, but that venerable one dwells with the perception of foulness. Thus one dwells perceiving the repulsive in non-repulsive things.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? When this entire world sees one who is shaven-headed going for alms among families with bowl in hand, that venerable one dwells perceiving the non-repulsive in both beautiful and ugly, with mind and body accompanied by revulsion perceiving the non-repulsive. Thus one dwells perceiving the non-repulsive in both repulsive and non-repulsive things.

How does one dwell perceiving the non-repulsive in repulsive things? Among those who perceive beauty in repulsive things like the female form, and those who are disgusted by the discoloured and festering, that venerable one dwells perceiving the repulsive.

How does one dwell avoiding both of these regarding repulsive things, remaining equanimous, mindful and clearly comprehending? Among those who perceive beauty in non-repulsive things like the female form, and those who are disgusted by the discoloured and festering, having avoided both of these, one dwells thus: 'This is not mine, this I am not, this is not my self'. Thus having avoided both of these, one dwells equanimous, mindful and clearly comprehending.

Another method. The world with its three elements is perceived as non-repulsive by all foolish worldlings. And therein the venerable Sāriputta dwells perceiving the non-repulsive. Thus one dwells perceiving the repulsive in non-repulsive things.

How does one dwell perceiving the non-repulsive in repulsive things? All trainees here who perceive the repulsive in the three realms in all the world. Therein what is one who has attained the plane, realized the fruit of concentration, and dwells perceiving the non-repulsive? What is the reason? For there is nothing in the world for whose abandoning one should arouse perception of the repulsive.

How does one dwell perceiving the repulsive in both repulsive and non-repulsive things? In the three-element world-abode, up to the plane of the sense-sphere, there is equality in the repulsive for those with and without lust, and equality in the non-repulsive in the form and formless elements. And therein the venerable Sāriputta dwells perceiving the repulsive. Thus one dwells perceiving the repulsive in both repulsive and non-repulsive things.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? Whatever harsh and wrongly directed verbal expressions from others, that speech is non-repulsive to the extent that speech is improper, thus one perceives the non-repulsive among people. Therein the Venerable Sāriputta dwells perceiving the non-repulsive, having realized it through direct knowledge; thus he dwells perceiving the non-repulsive in both repulsive and non-repulsive things.

98. How does one dwell avoiding both of these regarding things both repulsive and non-repulsive, remaining equanimous, mindful and clearly comprehending? When one contemplates their things which are misconduct, those things are non-repulsive. Therein the Venerable Sāriputta reflects thus: those things which are misconduct, those things have an undesirable result. Those things which are good conduct, they lead to accumulation. Having made good conduct leading to accumulation and misconduct leading to undesirable result, having avoided both of these, he dwells equanimous.

Then he dwells perceiving the repulsive in things both repulsive and non-repulsive. Why are things repulsive through craving? For through craving beings are attached in two ways: attached to material food through craving for taste, attached to contact through perception of pleasure. Therein the Venerable Sāriputta dwells perceiving the repulsive in material food, and dwells perceiving suffering in contact. Thus he dwells perceiving the repulsive in both repulsive and non-repulsive things.

How does one dwell perceiving the non-repulsive in things both repulsive and non-repulsive? The unsurpassed Nibbāna that is the destruction of craving, thus for foolish worldlings there is the perception of the repulsive and the perception of the struck. Therein the Venerable Sāriputta, having seen with his own wisdom the perception of the non-repulsive and the perception of non-ill will, thus dwells perceiving the non-repulsive in repulsive things.

How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive things? In the third Nibbāna, those with perception of the repulsive in fame and renown, and those with perception of the non-repulsive. Therein the Venerable Sāriputta, understanding as it really is with right wisdom the gratification, danger and escape, having avoided both repulsive and non-repulsive things, dwells perceiving the non-repulsive.

How does one dwell equanimous having avoided both repulsive and non-repulsive things? Mindful and clearly comprehending, and what one observes as attraction is a non-repulsive thing and aversion is a repulsive thing, therein the Venerable Sāriputta dwells equanimous, mindful and clearly comprehending due to having abandoned both attraction and aversion. And what one observes is this fivefold unsurpassed development of the faculties. This is the explanation of the discourse.

99. Therein, what is the nutriment of teaching? In this discourse what is to be taught? Therein it is said, in this discourse the pleasant dwelling in this very life is taught, likewise the liberated mind and reviewing of the Teaching of higher wisdom is taught.

Therein what is investigation? For those who dwell contemplating the body in the body, their mind does not dwell with attraction and aversion and for one not delighting in attraction and aversion the mind will reach concord - this is the power of development, this is the mode of conveying investigation.

Therein, what is the mode of investigation? With development of body and development of mind, one will not be arrogant towards any fellow practitioner. There is this application, this is the mode of conveying application.

Therein, what is the method of foundation? Mindfulness is the proximate cause of the first development of the body. The state of mind that is righteous like earth is the proximate cause of contemplation of impermanence.

Therein what is the characteristic? When one dwells contemplating self with a mind righteous like earth, one dwells as a householder righteous like earth. What is the purpose of being righteous like earth? Just as those who are not engaged in action due to being like a rock, so too this one is righteous like earth through sense of shame. This is the characteristic.

Therein, what is the mode of the four arrays? In this explanation what is that venerable one's intention? Whatever Arahants wish for the development of the faculties, they will bring about equality with earth. This is the intention.

Therein what is revolving? There is no plane for revolving.

Therein what is analysis? One who dwells contemplating the body will attain a mind like earth - this is not definitive. What is the reason? Those who are cut up like pieces and so forth do not attain a mind like earth. All mindfulness directed to the body has Nibbāna as its fruit through development by one in training - this is the classification.

Therein, what is the conversion guide? For those who will dwell contemplating the body, taints, vexation and passion might arise due to the body - this is the mode of conveying by conversion.

Therein, what is descent? The five aggregates are not transcended, the twenty-two faculties, likewise that which is the mind faculty, that is the mind element and mind base. That which is the concentration faculty, that is the mental phenomena element and mental phenomena base. This is the mode of insertion.

Therein, what is the mode of purification? And those four that are to be developed by mind, all those are developed which is to be attained through what is abandoned by mind, and the arousal for the purpose of this in all cases, that purpose is pure. This is the purification mode of conveying.

Therein, what is the standpoint? This concentration is described in terms of unity, six classes are described in terms of unity. The five material faculties are the material body. The six classes of feeling are the feeling body. The six classes of perception are the perception body. The six classes of volition are the volition body. The six classes of consciousness are the consciousness body. All these things are reckoned as the body of mental phenomena. This is the standpoint.

A requisite means skill in attainment and skill in process because of. Whatever is skill in resort and whatever is pliancy, that skill is a condition. Skill in cleansing is the cause, pliancy is the condition. Happiness is the cause, harmlessness is the condition. This is the requisite.

Therein, what is the application? Just as the earth remains the same whether they put down what is clean or unclean, so too the body remains the same with agreeable and disagreeable contacts, and the mind remains the same with sensory impingement or pleasant feeling. This discourse is explained with similes through analysis for an individual of quick understanding. Therein, there is no opportunity for application.

100. Therein what is a discourse pertaining to defilement? When one does not conflict with wholesome things, does not increase, the Blessed One teaches this danger, therefore one should uncover what is covered, it does not rain too much on what is open, thus from that danger one should uncover, it is not destroyed by these three things: by perception of foulness it is not destroyed by lust. By loving-kindness it is not destroyed by hatred. By insight it is not destroyed by delusion. And thus whatever Teaching is opposed to whatever Teaching will be fulfilled. Whatever unwholesome Teaching is opposed to that Teaching, by that it is not overwhelmed.

Another method. These things which one cannot emerge from by oneself, those are the things taught. "It rains heavily on what is covered" means: through those thoughts and by which it is possible to make the mind clear again and purify it, for one slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, it attains growth, increase, and expansion in wholesome things, just as a blue lotus, white lotus, or lotus in water in the bright fortnight of the moon comes night and day, for that only growth is to be expected, not decline, such a mind is not destroyed. Furthermore, here one who is not fraudulent, not crafty, not deceitful, an upright person reveals oneself as it really is. Therein, for one who conceals, unwholesome things pursue the mind. "It rains heavily on what is covered" means: but one who is not crafty, not fraudulent, not deceitful, an upright person reveals oneself as it really is. His mind is not destroyed by unwholesome things, this is the meaning of the discourse.

101. Therein, what is the teaching? Here the ten unwholesome courses of action are taught for dwelling upon and the ten wholesome courses of action for not dwelling upon; one is not purified by unwholesome actions. As stated by the Blessed One: "Monks, beings are defiled due to defilement of mind."

Therein what is investigation? When one's mind is endured thus, what might be for one who has awakened, would be through immediacy or through compassion for the qualities in the Teacher - this is the investigation.

Therein, what is the application? Thus the mind that does not endure rises up. Having risen up, it becomes established in wholesome states - there is this application.

As to foundation: "It rains too much on what is covered" has as its foundation the uncovered non-restraints; "it rains too little on what is open" refers to the uncovered restraints. Therefore one should uncover what is covered, it does not rain too much on what is open, this is the foundation of the Teaching.

Characteristic: "It rains too much on what is covered" - whatever things have the same characteristic as being covered in various ways, all of them are not destroyed. Therefore one should uncover what is covered. "It does not rain too much on what is open" - whatever things have the same characteristic as being uncovered, it does not rain too much on all of them - this is the mode of characteristic.

Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse? Those for whom unwholesome things have been explained in detail will make amends according to the Teaching - this therein is the Blessed One's intention. This is the mode of conveying in four parts.

The recurrence is that what is covered is twofold: what is shaking should be removed. Of immediate concentrations. Therein through tranquillity conceit increases the taints, and through lack of faith one goes to negligence, through negligence one bends down, goes to a state of arrogance. This was said by the Blessed One: "For the arrogant and heedless their taints increase" - those four kinds of clinging, which are four kinds of clinging, they become the five aggregates of clinging. These truths are suffering and origin. Therefore "one should uncover what is covered" means: because of that reason, those taints increase. Due to their abandonment, the taints are abandoned. Therein through diligence lack of faith is abandoned, through abandoning restlessness and remorse grossness, those two things do not go to fulfilment of development: serenity and development. What is the destruction of those taints, this is cessation. These are the four truths, this is the turning.

Therein, what is the method of analysis? "It rains on what is covered" is not absolute. What is the reason? For whom there would be turning back, as for those in training. As stated by the Blessed One -

Even though their mind is a hindrance. However, they should be pointed out as without condition and in due time, this is the mode of classification.

Therein, what is the method of conversion? "It rains too much on what is covered" means for one whose states are all uncovered it rains excessively, "it rains too little on what is open" means it rains too little on what is not covered. This is the mode of conversion.

Therein, what is the mode of synonyms? "Covered" means enclosed, obstructed, concealed, shut, completely covered, hindered; "it rains too little on what is open" means for one whose states have gone forth, are dispelled, not rained upon, and made ended - this is the mode of synonyms.

Therein, what is the mode of description? "It rains too much on what is covered" is described as pertaining to defilements; "it rains too little on what is open" is the function of the true Teaching which is described by way of practice description; therefore "one should uncover what is covered" is described by way of instruction description; "it rains too little on what is open" is described by way of defining description - this is the mode of description.

Therein, what is the mode of conveying by descent? "It rains in upon what is covered" means the three defilements: lust, hatred and delusion, they are in the aggregates, the aggregate of formations...etc... They are as previously indicated in the aggregates, elements and bases, this is the mode of insertion.

Therein, what is the mode of purification? The arousal by which this discourse is spoken is that which is engaged.

The standpoint "it rains in upon what is covered" is described in terms of unity. What is the reason? For this "it rains in" and "it rains in thus" - this is the description by way of characteristics common to all, which is explained by different characteristics, that is the description of unity.

Therein what are the requisites? And what is rained upon heavily, that has two causes, two conditions: just being devoted to the unwholesome and delight in being a speaker. These two: unwise attention and wholesome things with obstacles, these are two conditions.

Therein, what is the application? "It rains heavily on what is covered" means: he doubts, he sees: what is to be grasped of what is covered, what is not taught, what is of little learning, what is doubt with manifest unwholesome root, what is with craving and that increases hatred, having considered these, formations with little destruction. With formations as condition, consciousness up to aging-and-death, this is the application. What again is such teaching, for that very one unwholesome things attain growth, increase, and expansion due to his formations' cessation, this is the application.

102. Four individuals: darkness with darkness as destination...etc... Therein, what is called darkness? That darkness, gloom, as stated by the Blessed One: "Just as in that fearsome darkness a person does not see his own element, even so from not knowing, darkness and gloom, one has no faith in the evil result of one's own unwholesome action. Thus in this way, the characteristic of not knowing is darkness, ignorance, delusion, by which beings do not understand things as they really are, thus it is called darkness. That is darkness of three eyes - the fleshly eye, the divine eye, and the eye of wisdom; here darkness is indicated as not knowing of these eyes. Therein what is not knowing, not seeing? Then in dependence, that not knowing of the past, not knowing of the future, not knowing of both past and future, not knowing of cause, not knowing of condition - this is the outflow of that one who does not know, who has become concentrated. What one does not know: 'This should be pursued, this should not be attended to.' He is indicated by that darkness, and thus darkness is spoken of. Thus is the volition of one who is deluded. By that darkness that individual is spoken of. Darkness: he with that darkness uneradicated, unabandoned, has that as highest, has that as destination; this is called an individual who is darkness with darkness as destination. The Teaching that is destination should be attended to; he puts aside that darkness and establishes another mind. And those things become suitable for pondering by him. He contemplates with wisdom born of learning.

Therein what is darkness with light as destination? He lives by the power of that wisdom and thus living becomes destined for that. This is called an individual who is darkness with light as destination.

Therein, what is an individual who is light with light as destination? Therein, what is called light is that which is opposed to his darkness and those things which are at least the light of knowledge, that individual who hears the Teaching is darkness with light as destination, therein it is said, this individual who is darkness with light as destination, if he obtains such a good friend who restrains him from the unwholesome and engages him in developing the wholesome. And thus he teaches the true Teaching. These things are wholesome, these things are unwholesome. These things are blameworthy, these things are blameless. These things should be pursued, these things should not be pursued. These things should be associated with, these things should not be associated with. These things should be entered upon and dwelt in, these things should not be entered upon and dwelt in. These things should be given attention, these things should not be given attention. Through perception as it is perceived the faculties of mindfulness, he understands thus. These things are wholesome, these things are unwholesome. These things are blameworthy, these things are blameless. These things should be pursued, these things should not be pursued. These things should be developed, these things should not be developed. These things should be entered upon and dwelt in, these things should not be entered upon and dwelt in. These things should be given attention, these things should not be given attention. He listens well to those things, lends an ear, establishes another mind, and those things become suitable for pondering by him, he is endowed with wisdom born of learning and he lives by the power of that condition and thus living he has that as highest, has that as destination. This is called an individual who is darkness with darkness as destination.

Therein, what is an individual who is light with darkness as destination? Light means those things which are opposed to that very darkness, at least the light of knowledge, that is the Teaching again. What is it called? One who understands through wisdom is called wise, he understands thus: These things are wholesome, these things are unwholesome. These things are blameworthy, these things are blameless. These things should be pursued, these things should not be pursued. These things should be developed, these things should not be developed. These things should be entered upon and dwelt in, these things should not be entered upon and dwelt in. These things should be given attention, these things should not be given attention. But here one who associates with evil friends and follows evil friends increases unwholesome things and abandons wholesome things. Through that negligence, not giving attention to the perception of conditions, he practises unmindfulness and lack of clear comprehension. Through that, whatever darkness is opposed, he increases. Overcome by darkness, he has darkness as destination and becomes one with darkness as highest. This is called an individual who is light with darkness as destination.

103. Therein, what is an individual who is light with light as destination? Therein, this individual is said to be dependent on a good friend, capable of bondage, seeking the wholesome, having approached good friends, he asks questions, inquires: What is wholesome, what is unwholesome? What is blameworthy, what is blameless? What should be pursued, what should not be pursued? What should be developed, what should not be developed? What should be entered upon and dwelt in, what should not be entered upon and dwelt in? What should be attended to, what should not be attended to? How does defilement occur, how does cleansing occur? How does occurrence happen, how does cessation happen? How does bondage occur, how does liberation occur? How does the origin of identity occur, how does the cessation of identity occur? Practising according to what has been taught and understood there, he understands thus: These things are wholesome, these things are unwholesome. thus...etc... up to how does the origin of identity occur, how does the cessation of identity occur should be done in detail. He expects those things thus: knowledge with such characteristics, true knowledge, light increases. That individual has that as highest, has that as destination; this is called an individual who is light with light as destination.

Therein, what is an individual who is darkness with darkness as destination? One who explains the unwholesome Teaching. He shows rebirth in low destinations through its development, has that as highest, has that as destination. This is called an individual who is darkness with darkness as destination.

Therein, what individual is darkness with light as destination? He shows the result of unwholesome action by darkness. "Darkness" means that eye of a good friend by which one abandons unwholesome things and increases wholesome things.

Therein, one who shows rebirth in sublime destinations, has that as highest, by that is called darkness with light as destination.

Therein, what individual is light with darkness as destination? He shows result of wholesome action. When through bonding with evil friends, through associating with evil friends, through following evil friends' will, the eye increases unwholesome states, he shows through its development rebirth in low destinations. Having that as highest, by that he is called light with darkness as destination.

Therein, that individual who is light with light as destination, he being light, being bright, shows rebirth in sublime destinations. Therefore he says light is devoted to that, having light as destination.

By one with darkness as destination he shows the arising of the ten unwholesome actions. By that person he shows the result of unwholesome actions. He does not show the result of unwholesome things. By darkness he shows the eight wrongnesses. By light he shows the eight rightnesses. By light with darkness as destination he shows the ten unwholesome courses of action. By light he shows sublimity. By darkness with light as destination he shows the Teaching that is not ardent. By light with darkness as destination he shows the Teaching that is ardent. This is the meaning of the discourse.

104. Therein, what is the mode of teaching? In this discourse what is taught? Therein it is said, in this discourse wholesome and unwholesome things are taught. And the result of wholesome and unwholesome things is taught. And the different aspects of the destination of inferior and superior beings is taught. This is the mode of teaching.

Therein, what is the mode of investigation? One who experiences the result of unwholesome action. Standing therein, unwholesome states arise for one investigating, thus it fits together. One who experiences the result of wholesome action. Standing therein, wholesome states arise for one investigating, thus it fits together. This is investigation and application.

Therein, what is the method of foundation? The individual who is light is the proximate cause of reviewing. The individual who is darkness shows the proximate cause of contemplation taken up with darkness. Through darkness with light as destination, he shows the proximate cause of diligence, darkness shows the proximate cause of ignorance and view. Through light with darkness as destination, he shows the proximate cause of negligence and view. This is the proximate cause.

Therein, what is the mode of characteristics? When darkness is pointed out with darkness as destination, all defiling states are pointed out with ignorance pointed out. When light is pointed out with light as destination, all aids to enlightenment are pointed out with true knowledge pointed out. With light having darkness as destination, negligence is pointed out. With darkness having light as destination, diligence is pointed out. This is the mode of characteristics.

Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse? Those beings who are from low families, having heard this, will not undertake and practice wholesome states. Those beings who are from high families, having heard this Teaching, will undertake and practice wholesome states to an even greater extent. This is the mode of conveying in four parts. The instruction is about the plane.

Therein what is the mode of conveying terms? That craving which originates from ignorance, this is origin. That darkness and darkness as destination, this is suffering. These two truths - suffering and origin - by which light, teaching and principle are made known, that principle is the foundation for the faculty of wisdom. Through that non-delusion, the three wholesome roots reach fulfilment as the foundation for heaven.

Therein, what is analysis? "Darkness with darkness as destination" is not definitive. What is the reason? There is darkness and existence with a luminous individual together with wholesome action to be experienced in successive lives. There is light and existence with a dark individual together with unwholesome action to be experienced in successive lives through transformation in darkness as opposites, thus with light having darkness as destination.

Therein, what is synonym? One who is darkness, he is thus practising for self-ill will, he is without faith, a fool, unwholesome, unskilled, not seeing danger. One who is light, he is practising for self-welfare, wise, wholesome, skilled, seeing danger. This is synonym.

Therein what is description? That individual is described by description of result, exhaustion in the unwholesome is described. It is described by description of arising of bright wholesome states and by description of result of wholesome states.

Descent is: those formations that are conditioned by ignorance and that which is aging-and-death and that which is ignorance, that is the foundation, by explanation the arising of true knowledge is the cessation of ignorance which is up to the cessation of aging-and-death, these two states are included in the aggregate of formations. The element of mind-objects and the base of mind-objects are the foundation by explanation among the elements.

Therein, what is the purifying? This is the instigation of the teaching of this discourse. The Blessed One says "standpoint is darkness", he does not teach about one person. As far as the destination of beings, those who are reborn through misconduct, they are designated as darkness through the designation of abundance. Whatever light there is in all beings, the arising of wholesome states, all that is called light - this is a single condition, a description of careful attention for the four great elements of individuals.

Therein what are the requisites? For the unwholesome, bad friendship is the condition, unwise attention is the cause. For the wholesome, good friendship is the condition, careful attention is the cause.

Therein what is the application? Here someone is reborn in a low family, being reborn in a low family with forms, sounds, odours, tastes, contacts, he is endowed with all human enjoyments and luxuries. Light is endowed with sublime wholesome states, endowed with all human enjoyments and luxuries.

105. Therein what is a discourse pertaining to defilement and penetration? The verse "The wise do not call that a strong bond." For what reason is that bond strong? Through four reasons it can be released through power, or through wealth, or through another, or through begging, or through destination. And in those where there is this lust for jewels and earrings, and the longing for children and wives, this is his mental bondage. That cannot be released through power, or through wealth, or through another, or through begging, or through destination. And there is no one there who is a guarantor. Neither a deity nor a human being can release from this bondage, that bondage binds through the underlying tendency to lust and in the six external bases. Craving for forms binds in forms, up to craving for mind-objects in mind-objects. One who is bound in this world is led bound to the next world. Bound one is born, bound one dies. Bound one goes from this world to the next world. It cannot be released except through the noble path and this bondage. Having understood the state of death and the state of rebirth as peril, one abandons desire and lust. Having abandoned this desire and lust, one transcends it. And this world and the second beyond this.

Therein, that which is the abandoning of bonds and formations, this is called energy in both states, surrounded by odours the good sage is not smeared. Just as he shows the abandoning of that very craving for one who is not entangled in possessions, children and wives, the dart removed. This one, through abandoning the root of craving, being diligent in the excellent, dwells diligently in renunciation for the abandoning of sensual pleasure which functions as negligence. For abandoning his inclination, he longs neither for this world nor for the next world. He does not long for what is pleasant and agreeable based upon this world. Nor does he long for what is pleasant and agreeable based upon the next world, therefore it is said "he longs not for this world or the next world." That which is his abandoning, that cutting off is explained as the sage in the Aṭṭhaka section. That is the conflict here in the Aṭṭhaka section, not longing here, without refuge. Thus all these sensual pleasures are shown in one verse regarding that possession of objects of sensual pleasure due to craving. Therefore the Blessed One teaches: "Having cut this too they wander forth, without longing, having abandoned all sensual pleasures." This verse has a twofold explanation: a comparative explanation and a consensual explanation, just as this verse pertains to both defilement and penetration, thus that verse has an answer pertaining to both defilement and penetration. Thus the discourse is explained in all verses or in the explanations.

106. Therein, what is the teaching? With what intention was this sutta taught. Those beings who are of lustful disposition will abandon sensual pleasures - this therein is the Blessed One's intention.

Therein what is investigation? For whom the ten-based defilements are overcome, vomited out, understood. What are the ten kinds: sensual defilements and the lower and higher fetters, the ten-based sense bases - this is investigation.

Therein what is the application? Those who are infatuated are bound with strong bondage - there is this application.

Therein what is the foundation? Infatuation with jewels and earrings is the proximate cause of possessiveness. Longing means: it is the proximate cause of infatuation with past objects. "Having cut this too" means: it is the proximate cause of development.

Therein what is the characteristic? One whose mind is infatuated with jewels and earrings, who is attached to the I-making, attached to mine-making, who is infatuated with children and wife. Infatuated with fields and lands. This is the mode of characteristics.

Therein, what is the mode of the four arrays? What is the Blessed One's intention in this discourse. Those who will have desire for Nibbāna will abandon craving for children and wife. This therein is the Blessed One's intention. These are the four truths.

Therein what is revolving? That craving for children and wife, this is origin. Those clung-to aggregates, and that possession of form in external forms, this is suffering, what therein is to be cut off, this is cessation. By what it breaks up, this is the path. Analysis means: there is no plane for analysis, conversion means: the opposite is shown.

Therein, what is synonym? Synonym is shown. Therein, what is descent? There is craving, one being has descended, dependent on that consciousness up to aging-and-death. What is feeling therein, this is ignorance; from the arising of true knowledge comes cessation of ignorance up to cessation of aging-and-death.

Therein, what is the purifying? Pure is the beginning of the verse. Therein, what is the standpoint? "The wise do not call that a strong bond" is described in terms of unity, not in terms of diversity. The four kinds of lust - sensual lust, form lust, existence lust, and view lust - are described in terms of unity.

Therein what are the requisites? For those who have lust for jewels and earrings, the perception of beauty is the cause, and grasping at features and signs is the condition. For those who have cut them off, the perception of the foul is the cause, and the dispelling of grasping at signs and features is the condition.

Therein, what is the application? Infatuated with jewels and earrings, with confused discrimination and corrupted - having cut this too they wander forth - this means fully understood, avoided, abandoned, this is the application.

107. Whatever is mental, whatever is conceived is a condition in detail, or whatever is mental bodily mental action. For what reason? For mental volition is called mental action, that is volitional action, whatever is mental this bodily and verbal these three actions are explained. Bodily action and verbal action those wholesome ones he undertakes and grasps pleasantly through body and speech, this is called grasping at rules and vows. Those formations of three kinds of intention are made of merit, made of demerit, made of the imperturbable, consciousness due to that condition, this becomes the object, for the maintenance of consciousness. Whatever perception of beauty, perception of pleasure, and perception of self. This is mental. Whatever consciousness stands having gone to form, with form as object, established in form, sprinkled with delight, proceeds to growth, increase, and expansion, this is intention, thus what is established in stations for consciousness as object by way of first rebirth through clinging, this is called mental.

Therein, for what is established formless, whatever inclination, clamp, this too is shaken in agreeable forms, in forms that are lovely and pleasurable attention, this is mental. What one intends regarding agreeable beings is the bodily knot of covetousness, regarding underlying tendencies to aversion is the bodily knot of ill will, all four knots, this is the first impingement of mind on the five cords of sensual pleasure, that volition of one who contemplates gratification therein, various evil unwholesome things become formless pursuers of the mind. A person bound by lust is made to do as they wish by those defiled sensual pleasures, this is called planning regarding sensual pleasures. Thus are all four floods. What one who is fettered by those sensual pleasures dwells developed and clamped, this is volition. For one who is thus not without lust, who has acquired affection, from the change and alteration of that arise sorrow, lamentation, pain, displeasure and despair; consciousness becomes involved with suffering, the arising subject to destruction occurs for one who remembers, the mind is obsessed, this is called planning.

For each one who both intends and plans there is maintenance of consciousness, and that maintenance is twofold: maintenance of object and maintenance of nutriment. Therein, that which is the maintenance of the object, this is a condition for name-and-form. That which is the maintenance of nutriment, which is the maintenance that produces renewed existence, and which is the maintenance conducive to renewed existence, this is called the object. That becomes for the maintenance of consciousness, due to that consciousness condition there is name-and-form up to aging-and-death and one intends, and then one aspires again from which there is no conduciveness to renewed existence regarding future ground, this counterpart is shown. One does not intend, does not aspire, and yet corrupts - thus the exposition is twofold. For him there is previously that mental state, that conception not eliminated due to that condition, this becomes the maintenance of consciousness.

108. Or his underlying tendencies manifest and due to that condition his renewed existence comes to be. Or he is suspected to enter into homes, or whether subtle or peaceful, he is not suspected of sensual pleasure, thus he is born even in permanent homes. It leads him which we cannot conceive, thus formations that are intended and conceived become objects, and whatever volition and whatever conception and whatever ground has come to be, both these are objects of consciousness, thus through volition and intention and longing beings that have come to be both intend and form intentions. What is searching and neither intends nor forms intentions. And what beings have come to be? Those born from eggs that are unbroken eggs and moisture-born that are not broken apart, these have come to be. What are those seeking existence, gone to the womb, gone to eggs, transmigrating - these do not intend, do not long for, and do not form intentions. With underlying tendency and no renewed existence comes to be? Those beings that have come to be, those seeking existence, they are stationary. Those who mindfully intend and long for, they are stationary. They do not intend, and do not long for, and do not form intentions, and transmigrate with underlying tendency.

Another method. Those noble individuals who are in training, there they neither intend nor form intentions, and arise again with underlying tendency.

Another method. Subtle living beings gone to ground and gone to water do not come within range of the eye, they neither intend nor form intentions, and transmigrate with underlying tendency.

Another method. All outsider monks are conceited, they neither intend nor aspire, and transmigrate with underlying tendency, and neither intend nor form intentions, nor have underlying tendencies. This too is not an object for the maintenance of consciousness.

'Does not intend' shows the uprooting of obsession. 'Does not have underlying tendency' shows the uprooting of underlying tendency. 'Does not intend' shows the abandoning of gross defilements. 'Does not have underlying tendency' shows the abandoning of subtle defilements. 'Does not intend' and 'does not aspire' refer to the once-returner and non-returner by plane, 'does not have underlying tendency' refers to the arahant, 'does not intend' shows the abandoning through the opposite of the aggregate of virtuous behavior, 'does not aspire' shows the abandoning through the opposite of the aggregate of concentration, 'does not have underlying tendency' shows the abandoning through the opposite of the aggregate of wisdom, 'does not intend' shows the abandoning of demeritorious formations, 'does not aspire' shows the abandoning of meritorious formations, 'does not have underlying tendency' shows the abandoning of imperturbable formations, 'does not intend' refers to the faculty of 'I shall know the unknown', 'does not aspire' refers to the faculty of final knowledge, 'does not have underlying tendency' refers to the faculty of one who has final knowledge. 'Does not intend' refers to mild development of faculties, 'does not aspire' refers to moderate development of faculties, 'does not have underlying tendency' refers to superior development of faculties. This is the meaning of the discourse.

109. Therein, what is the teaching? Here in this discourse the four truths are taught. What is intended and what is planned, there is this object on which the mind is established, investigates and fits together. 'Does not intend' and 'does not aspire', there is such an object in regard to underlying tendency as consciousness - thus it is investigated and fits together but does not intend and does not aspire. Through abandoning underlying tendencies they do not search for stations of consciousness, being investigated it fits together. This is the investigation of coherence.

Therein what is the foundation? Volition is obsession, volition is the foundation for obsession. Intention is the foundation for clinging. Underlying tendency is the foundation for obsession. Development for the destruction of desire and lust is the abandoning of lust for existence.

Therein what is the characteristic? What is mental is what is felt, conceived, grasped, cognized, that consciousness is both object and condition.

Therein what is the four arrays? What is the Blessed One's intention in this discourse? Those who do not wish for renewed existence, they will not form volitions and will not long for it, this is the intention.

Turning: volition and longing and underlying tendency and the abandoning of stations for consciousness, these are two truths. Analysis means: there is no plane for analysis. But conversion is a discourse on the opposite.

Therein, what is synonym? Volition is volition regarding form up to volition regarding mind-objects. What is an underlying tendency, those are the seven underlying tendencies.

Description means: obsession of volition is described by description. Intention is described by way of description of clinging. Underlying tendency is described by way of description of cause. Station for consciousness is described by way of description of cause of rebirth. Volition, intention, underlying tendency, complete removal are described by way of description of removal of desire and lust. In the first, for some with two turns dependent origination through specific conditionality is the middle description.

Descent means: with two turns suffering and origin, with the middle ones the path and cessation. Purification means the beginning of a discourse.

Standpoint means all that is willed is described in terms of unity through standpoint. Intention means it is described in terms of unity through clinging. Consciousness is described in terms of unity.

Requisite means beauty and object, unwise attention, volition are conditions through cause-condition relation. The state that is the support for consciousness is a condition through object-condition relation. Its attention is a condition through cause-condition relation.

Therein, what is the application? This discourse is perceived, therein one intends, the answer should be shown thus. Due to his view with consciousness as condition there is name-and-form up to aging-and-death, this is the application. This is not an object for the maintenance of consciousness, with the cessation of consciousness there is cessation of name-and-form, with the cessation of name-and-form there is cessation up to aging-and-death.

110. Therein what is a discourse partaking of defilement and penetration and the adept? This world is born of anguish until whatever ascetics or brahmins spoke of release from existence through existence. Partaking of defilement: for dependent on acquisition this suffering originates; partaking of penetration: when those cravings are abandoned, one does not delight in existence; for that quenched monk, without clinging there is no renewed existence. "Such a one has transcended all states of being" pertains to the adept.

Therein "born of anguish" means anguish born of lust, born of hatred, born of delusion. Shows the state of those beings. "The world is born of anguish" means contact is threefold: to be felt as pleasant, to be felt as painful, and to be felt as neither-painful-nor-pleasant. Therein, contact to be felt as pleasant is the anguish of lust, contact to be felt as painful is the anguish of hatred, contact to be felt as neither-painful-nor-pleasant is the anguish of delusion. And as the Blessed One said of the first rain cloud in the cattle path: "Young householder, by which anguish born of lust, born of hatred, born of delusion one sleeps in suffering, those anguishes are not in me."

"Speaks of disease as self" means tormented by those anguishes one acquires the three inversions: inversion of perception, inversion of mind, and inversion of view. Therein the inversion of perception is beauty in the foul. The inversion of mind is pleasure in suffering. The inversion of view is permanent in the impermanent and self in non-self.

As the inversion of mind, perception and view are threefold thoughts - Inversion of thought of mind, inversion of thought of perception, and inversion of thought of view. Therein ignorance is inversion, range, destination, plane of authority, for as one perceives it, as one cognizes it, as one both perceives and cognizes it. As one accepts and intends, these four inversions of beings whereby they speak of the fourfold basis of individuality that has become disease, that has become a boil, as "self". "Speaks of disease as self" - this is the whirlpool. For in whatever way one conceives it, it turns out to be otherwise - one conceives it as beautiful, it is not so. Thus as happiness, as permanent, as self - he longs for future existence while existence itself is present, therefore it is called "lust for existence". One delights in existence itself, what one delights in, that is suffering - this is explained as the five aggregates. And whatever sorrow and lamentation and suffering arise due to that condition will exist for him. To this extent there is defilement. But the holy life is lived for the purpose of abandoning. There is removal of desire and lust for the three anguishes.

"Dependent on acquisition this suffering comes to be" - those who delight in existence itself, for whom it will exist, that is suffering - he speaks of the abandoning of that suffering. And when there is no clinging in any way, there is no origination of suffering means: he speaks of clinging as pointed out in the four inversions. Of that, the first inversion is sensual clinging, the second is view clinging, the third is clinging to rules and observances, the fourth is clinging to doctrine of self; with their destruction there is no origination of suffering means: he speaks of the cessation of suffering with acquisition as cause. For one who sees this as it really is with right wisdom, there is no craving for extermination. He does not delight in extermination means: he considers the plane of vision; with the complete destruction of craving there is Nibbāna means: he speaks of two liberations - the fading away of lust and the fading away of ignorance. For that monk means: he considers the element of Nibbāna without residue. This is the explanation of the meaning of the sutta.

111. Therein what is investigation? When for someone something burns, for that burning one, as it really is, it does not exist and one becomes disenchanted - this is investigation and application. The foundation: passion-born fever is the foundation of the faculty of pleasure and the faculty of displeasure. Hatred-born fever is the foundation of the faculty of pleasure and the faculty of displeasure. Delusion-born fever is the foundation of the faculty of equanimity and the faculty of displeasure.

Therein, what is the mode of characteristics? Affected by contact, affected by feeling, also affected by perception, also affected by formations, by whatever one conceives - whether by the sign of beauty, or by the sign of pleasure, or by the sign of permanence, or by the sign of self - one conceives the foul as beautiful; thus when passion-born fever is spoken of, four fevers are spoken of. The passion-born, hatred-born, delusion-born, and view-born - "I speak of lust," one speaks of as self. All fifteen terms are "impermanent, suffering."

Therein what is the four arrays? What is the Blessed One's intention in this discourse? Those who do not continue with passion do not seek delight in existence. Those who do not seek delight in existence will attain final Nibbāna. This is the intention.

Therein what is revolving? Through what pertains to defilement he explains suffering and its origin. Through what pertains to penetration, the path and cessation.

Therein, what is analysis? Born of anguish, born of disease, speaks of disease as self; that is not definitely so. Due to inattention one is born of anguish but does not speak of disease as self.

Therein, what is conversion? The plane is for conversion by showing the opposing side.

Therein, what is the mode of synonyms? Speaks of disease as self, speaks of the dart as self. All fifteen terms should be stated.

Therein what is description? 'Born of anguish' has displeasure as its foundation. All are described by verbal description. 'Speaks of disease as self' is described by the description of defilement as an inversion. What one does not delight in, that is suffering - this is described by the description of the removal of inversion. Those uncreated worlds are described through the middle by way of differentiation.

Therein, what is descent? Born of torment means three unwholesome roots, those formations are included in the aggregate of formations, among the elements, the mind-object element; among the bases, the mind-object base. Among the faculties, the feminine faculty and masculine faculty are the foundation.

Therein, what is the purifying? Pure is the arousal of the discourse.

Therein what is the mode of standpoint? Passion: those beings and worlds that are described by way of unity are uncreated worlds described through the middle by way of differentiation.

Therein what are the requisites? Born of anguish: unwise attention is the cause, and inversion is the condition. Therein through two things self is adhered to - mind and mental things - both for one who grasps them wrongly in the opposite way. Another method, through mental things the perception of self uproots the perception of non-self. Another method. The perception of impermanence is in mental things, but not the perception of self. This is called mind or heart or consciousness, this has long been arisen as 'This is mine, this I am, this is my self'. Therein the contemplation of mental things, this too is perception of things. What is its cause, what is its condition? I-making is the cause, mine-making is the condition.

Therein, what is the application? "This world is born of anguish" means it considers the unwholesome: consciousness is the condition for name-and-form until aging-and-death, this is the application.

112. One sees this as it really is with right wisdom: the abandoning of unwholesome roots. Therein with the cessation of ignorance, from the cessation of ignorance until the cessation of aging-and-death, this is the application.

Four individuals - going with the stream, going against the stream, standing still, and the brahmin who has crossed over, gone beyond, stands on high ground.

Therein, one who goes with the stream indulges in sensual pleasures. One does evil and action as long as one pursues sensual pleasures. This is greed, an unwholesome root, that very craving, by those sensual pleasures one is carried away and is called going with the stream. Whatever individual is led by those, due to that condition, for that reason does unwholesome action by body and speech, this is called doing evil action. His three streams are identity view, doubt, and grasping at rules and vows. Through these three streams, one arises in the three-fold element: in the sense-sphere element, the form element, and the formless element. By way of opposition to that, one who does not pursue sensual pleasures. One who does not grasp at rules and vows. One who, for the abandoning of identity view, sees the danger in sensual pleasures as it really is. And by which one pursues those states. And due to that condition stands as a brahmin who is indeed an Arahant. Therein an Arahant is one gone to the far shore, for one gone to the far shore stands on high ground - the element of Nibbāna with remainder. "Going with the stream" means the non-abandoning of the fetters to be abandoned by vision. "Going against the stream" means the abandoning of defilements seen to be identical in the fruition, by "standing still" means the abandoning of the five lower fetters. Therein by "going with the stream" the path-form is stated. By "going against the stream" and "standing still" the path is stated. By "gone to the far shore" disciples beyond training and perfectly enlightened ones are stated. By "going with the stream" the way leading to the origin of identity is stated. By "going against the stream" and "standing still" the way leading to the cessation of identity is stated. By "gone to the far shore" the ten states of Arahants beyond training are stated. This is the meaning of the discourse.

113. Therein, what is the teaching? In this discourse the four noble truths are taught. And the transcendence of the world of three elements.

Therein, what is the mode of investigation? "One who pursues sensual pleasures would do evil" and "one who does not pursue sensual pleasures would not do unwholesome action" and "one who has crossed over these two planes has gone to the far shore" - that which is investigation, this is discrimination.

"It is consistent with the discourses, it is not consistent" - that which is by way of investigation, this is consistency. "Foundation" means: the foundation for the seven fetters of one going with the stream. The action of the unwholesome is the foundation for unwholesome roots. For one going against the stream, it is the foundation of seeing things as they really are. Through stability, it is the foundation of what cannot be removed. "Gone to the far shore" means: sometimes it is the foundation of a plane.

Therein, what is the mode of characteristics? One who goes with the stream due to craving. Goes due to all defilements. One who makes effort against the stream. He makes effort against the stream of craving and all defilements. One who is stable in oneself is stable in body, speech and mind. This is the mode of characteristics.

Therein what is the four arrays? What is the Blessed One's intention in this discourse? Those who will not delight in the way that goes with the stream will make effort against the stream whenever on this plane, this is the intention. Concerning the whirlpool, four discourses are taught in this discourse.

Therein, what is the method of analysis? One who pursues sensual pleasures and does evil action. "He is going with the stream" - not definitively, for even a stream-enterer pursues sensual pleasures. And he does that portion of unwholesome action. Although even a trainee might do evil, as shown in the discourse, he is not one going with the stream - this needs to be explained analytically. One who neither pursues sensual pleasures nor does unwholesome action is going against the stream; and not definitively is every outsider free from lust for sensual pleasures and does not pursue sensual pleasures, yet by that does unwholesome action - going with the stream, going against the stream - this is the analysis.

Therein, what is the conversion guide? The counterpart has been shown. Synonym means both objective sensual pleasures and defiled sensual pleasures, and possessions such as forms, sounds, odours, tastes, contacts, children, wives, slaves, workers and servants.

Description means all worldlings are described in terms of unity. Going with the stream means described by the description of the occurrence of defilements. Those who are persons in training are described by the description of Nibbāna. Those who are non-returners are described by the description of the irreversible, this is description.

Descent means one who goes with the stream, that is suffering. Those things of his are the origin of suffering. What is form, that is the form aggregate, thus all five aggregates are dependent origination, those defilements are included in the aggregate of formations, the base of mental phenomena, the element of mental phenomena, and are described among the faculties.

Purification means: the arousal by which this discourse was taught, that arousal is completely pure.

Standpoint means: all stream-enterers going against the stream are described either in unity or as learners going against the stream of the underlying tendency to lust, and both the path and the individual are of a learner, thus maintained.

One free from lust is described in terms of unity. Gone to the far shore: all Arahants, all privately enlightened ones and fully enlightened ones are described in terms of unity.

The requisite: going with the stream has evil friends as condition, with obsession with sensual pleasures as cause. Going against the stream has two causes and two conditions up to the arising of right view, for that one the path attained is the cause, arousal is the condition, and the bodily and mental portion. Attribution: analysis - this discourse has no plane for attribution.

114. The discourse on five benefits of learning the teachings by hearing up to well penetrating them by view should be given in detail. One who strives, struggles and makes effort, being ill, at the time of death becomes a deity and attains enlightenment as a Paccekabuddha. "Learned by hearing" means it is done through hearing the true Teaching. And his mind is not agitated by insight into higher wisdom states, nor is it unpenetrated, and this discourse was taught for five individuals: the faith-follower with weak faculties and sharp faculties, and the Dhamma-follower with sharp faculties and weak faculties. But that person of deluded character who is unable to strive, struggle and make effort shows the fruit at that moment, at that instant, at that time, of liberation through concentration as it really is. Good, another deteriorates, that one suffers, but it does not result in happiness. For him in this very life there is experiencing in successive births. Therein, that individual who is a Dhamma-follower, if he has learned the teachings by hearing, he attains it by striving. That Dhamma-follower with weak faculties attains it while ill. That faith-follower with sharp faculties attains it at the time of death. That one with weak faculties attains it having become a deity. When having become a deity he does not attain it, he does not attain enlightenment as a Paccekabuddha with that very delight in the Teaching, with that delight in the Teaching. One who strives, struggles and makes effort in what is learned by hearing, he perceives distinction from what was previously attained, perceiving he attains. But if there is attention while ill, striving therein he attains. But if he has a sense of urgency at the time of death, striving therein he attains. But if there is no sense of urgency anywhere, that one who has become a deity, being happy, having become the Teaching, his feet thus do not lament. He knows thus: "This is that Teaching and discipline wherein we formerly, being human beings, lived the holy life." Then having become a deity he attains. Or he is attached to the five cords of divine sensual pleasure, dwelling in negligence, with that wholesome root he attains enlightenment as a Paccekabuddha.

Whatever is well mastered verbally through hearing from others, this is wisdom born of learning. Whatever states are examined with the mind, this is wisdom born of reflection. What is well penetrated by view, this is wisdom born of development. What is learned through hearing, mastered verbally, and he attains final Nibbāna in this very life, this is the arahant individual. Who is reborn as a deity and attains final Nibbāna there, this is the non-returner. Who with that wholesome root attains individual enlightenment, this is the individual produced by the accumulation of prior exertion.

States learned through hearing is the first base of liberation, mastered verbally is the second and third base of liberation, examined with the mind is the fourth base of liberation, well penetrated by view is the fifth base of liberation.

Through liberation by way of hearing, speech that is well penetrated; having heard with the ear the progressive Teaching, one fulfils the aggregate of virtuous behavior; having examined with the mind, one fulfils the aggregate of concentration; having well penetrated by view, one fulfils the aggregate of wisdom.

"The teachings that are learned through hearing become learned" should be done in detail. This is the first attribute of faith: "examined with the mind" means one dwells devoted to seclusion - should be done in detail. This is the second attribute of faith: "well penetrated by view" means through the taintless liberation of mind, he understands: "There is no more coming to any state of being." This is the third attribute of faith.

"Teachings learned through hearing" means the Teacher shows one in training. "Examined with the mind" means the Teacher shows Arahantship. "Well penetrated by view" means the Teacher shows the Truth Finder, the Arahant, the Fully Enlightened One.

"Teachings learned through hearing" means it shows the escape from sensual pleasures. "Examined with the mind" shows the escape from the element of form. "Well penetrated by view" shows the escape from the three elements. This is the meaning of the discourse.

115. Therein, what is the nutriment of teaching? In this discourse, three searches are taught: through teachings learned by hearing and mastered verbally, the path of serenity for the search for sensual pleasure. Through things well penetrated by view, the path of serenity for the search for the holy life.

"Investigation" means: as one attending to the discourse and investigating, one acquires wisdom born of learning. As he attends thus, just as the teachings are heard, then he gains wisdom born of reflection. As he attends in this very life, then he gains wisdom born of development. This is the investigation.

Through learning he gains wisdom born of learning. Through reflection he gains wisdom born of reflection, through development he gains wisdom born of development. There is this application.

Foundation means: teachings learned through hearing - this is the foundation of hearing the Teaching. "Mastered verbally" is the proximate cause of practice. "Examined with the mind" is the proximate cause of insight in accordance with the Teaching. "Examined by view" means examined by wisdom and examined by view.

What is the Blessed One's intention in this discourse on the four arrays? Those endowed with these two kinds of wisdom...

'One is quenched' means the path-fruition and the element of Nibbāna without residue, 'through giving' means the abandoning of gross defilements. Through virtuous behavior, of middling ones, through wisdom, of subtle defilements, 'through the destruction of lust, hatred and delusion one is quenched' is the plane that is made.

For one who gives, merit increases, from self-control means the worldly wholesome root is spoken of with three terms. Through the destruction of lust, hatred and delusion, one is quenched means the supramundane wholesome root is spoken of.

For one who gives, merit increases, from self-control, animosity does not accumulate means it speaks of the plane of the worldling. And the wholesome one abandons evil means it speaks of the plane of the trainee. Through the destruction of lust, hatred and delusion, one is quenched means the plane of the non-trainee is spoken of.

For one who gives, merit increases, from self-control, animosity does not accumulate means the way of practice leading to the path is spoken of. 'And the wholesome one abandons evil' is the liberation of the trainee. 'Through the destruction of lust, hatred and delusion, one is quenched' is the liberation of the non-trainee.

'For one who gives, merit increases, from self-control, animosity does not accumulate' means the teaching about giving, the teaching about virtuous behavior, the teaching about the path, the teaching of worldly teachings. 'And the wholesome one abandons evil' is contemplation of danger in the world. 'Through the destruction of lust, hatred and delusion, one is quenched' is penetrated through the teaching of the Teaching that is most excellent.

'For one who gives, merit increases' means through giving fearlessness to living beings, through abstinence from killing living beings, one gives fearlessness to beings. Thus all training rules should be done. From self-control, animosity does not accumulate means having established in virtuous behavior, one controls the mind, from that self-control it goes to fulfilment. Through the destruction of lust, hatred and delusion, one is quenched means two liberations. This is the explanation of the discourse.

116. Therein, what is the teaching? In this discourse what is taught? Two good destinations: deities and human beings, and divine and human cords of sensual pleasure. The exposition is with two terms. 'For one who gives, merit increases, from self-control, animosity does not accumulate, and the wholesome one abandons evil' is the path that is spoken of. 'Through the destruction of lust, hatred and delusion, one is quenched' means the two elements of Nibbāna are taught: with residue remaining and without residue remaining. This is the teaching.

Investigation: 'For one who gives, merit increases' means with this first term the basis of meritorious action consisting in giving is spoken of. Therefore, for him, of the immediately following wholesome states. By the second term... they go, the Dispensation is leading out, this is the meaning. By not hearing, by inattention, and by non-penetration, the way leading to the origin of identity is stated. By hearing, by attention, and by penetration, the way leading to the cessation of identity is stated. This is the round.

Analysis: to be answered definitively. There is no plane for analysis there. 'Transformation' means whatever are the five benefits, through the same opposite with the five and so forth one attains in this very life, that which is being attained is another method.

'Synonym' means 'states reached by hearing' refers to the teaching that is seen, the faculty of wisdom that is cognized, that is well penetrated by view, that is developed.

'Description' means 'states reached by hearing' is the teaching described by the description of ignorance. Attention is described by the description of gladness, things seen are described by the description of benefits.

'Application' means the three kinds of wisdom: wisdom born of learning in what is verbally gathered, wisdom born of reflection in what is mentally examined, wisdom born of development in what is well penetrated by view. These noble truths, faculties, arising of true knowledge, cessation of ignorance, dependent origination, three faculties among the faculties, are included in the mental phenomena base among the bases, are included in the mental phenomena element among the elements. Purification means the arousal which is the entrance to the discourse is concluded.

Standpoint means: the five benefits are described in terms of diversity, the noble expression is described in terms of diversity as "following the streams", and "listening to the Teaching" is described in terms of unity.

Requisites means: attending is the condition for listening to the Teaching, faith is the cause. "Mentally examined" means: experiencing the good is the condition, experiencing the Teaching is the cause, "well penetrated by view" means: hearing the true Teaching and attention are the condition, wisdom born of learning and reflection are the cause. "Conclusion" means: a discourse analysed by another method has no arising in a fool. Therein is the plane of conclusion.

117. Therein what is a discourse partaking of both development and penetration? "For one who gives, merit increases" is the verse. "For one who gives" means the basis of meritorious action consisting in giving is spoken of. "From self-control, animosity does not accumulate" means the basis of meritorious action consisting in virtuous behavior is spoken of. "And the wholesome one abandons evil" means the abandoning of greed and delusion and ill will. "Through the destruction of lust, hatred and delusion, one is quenched" means the removal of lust and delusion and ill will and desire-lust. "For one who gives, merit increases" the verse means non-greed becomes a wholesome root. "From self-control, animosity does not accumulate" means non-hatred becomes a wholesome root. "From self-control, animosity does not accumulate" means always without animosity, without enmity, through non-ill will. "And the wholesome one abandons evil" means through the arising of knowledge there is cessation of not knowing. By the fourth term through the destruction of lust, hatred and delusion, through fading away of lust there is liberation of mind, through destruction of delusion through fading away of ignorance there is liberation by wisdom, this is the investigation.

Method: established in giving one fulfils both. And abandons selfishness. And merit increases. There is this application.

Foundation means "for one who gives, merit increases" is the foundation of the standpoint of generosity. "From self-control, animosity does not accumulate" is the proximate cause of the standpoint of wisdom, "and the wholesome one abandons evil" is the proximate cause of the standpoint of truth. "Through the destruction of lust, hatred and delusion, one is quenched" is the proximate cause of the standpoint of peace. This is the proximate cause.

Therein what is the characteristic? For one who gives, merit increases, from self-control, animosity does not accumulate. Even for one who gives, animosity is not made, and the wholesome one abandons evil, through the destruction of lust, hatred and delusion, one is quenched, through the destruction of form and through the destruction of feeling, by whatever form it was seen, by that the Truth Finder when designating would designate through the destruction of form, through dispassion, through cessation, thus are the five aggregates.

What is the Blessed One's intention here in the four arrays? Who will aspire to great wealth? Those who desire giving will give for the abandoning of dangers, those who desire non-animosity will abandon the five kinds of animosity, those who desire the wholesome will develop the eightfold path for the abandoning of the eight kinds of wrongness. Those who wish to attain nibbāna will abandon lust, hatred and delusion - this is the Blessed One's intention.

The round is the selfishness of not giving, the animosity from lack of self-control, and the non-abandoning of unwholesome evil - this is the description of suffering, not its origin. Through non-greed and non-hate and non-delusion and wholesomeness, these are the three wholesome roots. Their condition is the eight rightnesses, this is the path. Through the destruction of their lust, hate and delusion, this is cessation.

Analysis: "For one who gives, merit increases" means not definitely, for one who gives out of fear of royal punishment, and one who gives to the virtuous through improper use, for him merit does not increase, for he gives that gift with unwholesomeness, giving of punishment, giving of weapons increases what is made of demerit, not merit. "From self-control, animosity does not accumulate" means not definitely, what is the reason? For one who sees a term pertaining to the present life, if kings were to seize me and cut off my hand...etc... through that self-control one does not make animosity cease. But one who undertakes thus: 'The result of killing living beings is evil', thus refrains from all that is unwholesome because of its cause both in this very life and in the future. Through this self-control, animosity does not accumulate.

Reversal: "For one who gives, merit increases" means for one who does not give, merit does not increase. What is made by giving, from that self-control, animosity does not accumulate, from non-self-control, animosity is made. And the wholesome one abandons evil, the unwholesome one does not abandon. Through the destruction of lust, hatred and delusion, one is quenched means having sent a messenger, having sent something sublime, I do not summon him, but he himself arrived at our dwelling place surrounded by a great Community of monks, and we had a meeting hall built, thinking: "Here, having brought the One of Ten Powers, we will have him speak an auspicious blessing," they approached. They approached where the meeting hall was means on that day, it seems, having completed the paintings in the meeting hall, the scaffolding had just been removed. The Enlightened Ones, being inclined to the forest, delighting in the forest, would they stay or not within the village? Therefore, thinking: "Having known the Blessed One's mind, we will attend to him," they approached the Blessed One. Now having obtained his mind, wishing to attend to him, they approached where the meeting hall was. Having spread everything means they approached where the Blessed One was so that everything was spread out. Here those Malla kings, having prepared the meeting hall, having had the city streets swept, having raised flags, having had golden pots and banana trees set up, having made the entire city like scattered stars with rows of lamps, feed milk to nursing infants, having quickly fed young children, put them to sleep, make no loud noise, "Today for one night the Teacher will stay within the village, Enlightened Ones like quietness," having had the drum announced, taking torches themselves, they approached where the Blessed One was. Having put the Blessed One in front means having placed the Blessed One in front, there the Blessed One, seated in the middle of both monks and male lay followers, shines exceedingly. Beautiful in every way, golden-coloured, handsome, good to look at, from the eastern side of his body golden-coloured rays rising up take up a space of eighty cubits in the sky. From the western side, from the right hand, from the left hand golden-coloured, from below the soles of his feet coral-coloured rays rising up take up a space of eighty cubits in the solid earth, thus all around for a space of about eighty cubits the six-coloured Buddha-rays shine forth, blazing, running about, all regions appear as if scattered with golden champaka flowers, as if sprinkled with streams of molten gold flowing from a golden pot, as if enclosed by spread golden cloth, as if strewn with powder of kiṃsuka and kaṇikāra flowers stirred up by the high wind, the body brilliant with the eighty minor marks and thirty-two excellent characteristics, like the sky with risen stars, like a lotus grove in bloom, like a coral tree a hundred yojanas high in full flower, like thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, thirty-two kings of deities, thirty-two great brahmās placed in a row, there is no quenching for one without training who is quenched. A synonym means for one who gives, merit increases, for one who rejoices, merit increases.

Synonym means for one who gives, merit increases, for one who rejoices, merit increases. Through the mind's concentration and through the performance of service, merit increases.

Description means for one who gives, merit increases, it is described by the description of the destruction of opposition to non-greed. "From self-control, animosity does not accumulate" is described by the description of the destruction of opposition to non-hatred, "and the wholesome one abandons evil" is described by the description of the destruction of opposition to non-delusion.

Descent means in the five faculties for one who gives, merit increases, from self-control, animosity does not accumulate, through self-control is the aggregate of virtuous behavior. Restraint entered into in the six faculties, this is the aggregate of concentration, that 'the wholesome one abandons evil', this is the aggregate of wisdom, 'through the destruction of lust, hatred and delusion, one is quenched' is the aggregate of liberation. Among the elements, the mind-object element; among the bases, the mind base.

Purification means: the arousal by which this discourse was taught is pure.

"Standpoint is giving" is described through unity. Giving up, relinquishment, giving of the Teaching, giving of material things, eight kinds of giving should be done in detail, this is diversity. And not of one who gives is described through the description of unity. "Patience is blameless" is described through description. "Through the destruction of lust, hatred and delusion, one is quenched" is described through the description of restraint and energy.

Requisite: for giving, gladness is the condition, non-greed is the cause. From self-control, careful attention is the cause, giving up is the condition. 'And the wholesome one abandons evil' means seeing things as they really are is the condition, gaining knowledge is the cause. 'Through the destruction of lust, hatred and delusion, one is quenched' means the voice of another and internal careful attention and the path are cause and condition.

Culmination: "For one who gives, merit increases" the verse means his virtue also increases. Self-control also increases. From self-control, animosity does not accumulate. Other defilements also do not accumulate, and whatever taints and vexations might arise for one due to that condition, they do not arise for one. Through the destruction of lust, hatred and delusion, one is quenched means through the destruction of lust and hatred, through the destruction of the underlying tendency to lust, through the destruction of hatred and delusion one is quenched means the element of Nibbāna with residue remaining and also without residue remaining. This is the attribution.

In the Peṭakopadesa of the Elder Mahākaccāyana

The complete plane of the collection of the chapter.

8.

Analysis of the Suttas

118. The first point of ignorance and craving for existence is not discerned. Therein for beings hindered by ignorance and fettered by craving, the first point is not discerned. Therein those beings who are fettered by craving are full of clinging and weak in insight. But those beings who are of strong views are full of insight and weak in clinging.

Therein beings of craving temperament are obsessed with the perception of beings, not seeing arising and passing away. They regard self in the five aggregates thus: "self as possessing form, or form as in self, or self as in form." Thus the five aggregates. They regard self with other aggregates, those beings with strong views, while examining the aggregates, regard them directly as self. They regard form as self. What is form, that is self. What I am, that is form. He sees the destruction of form, this one is an annihilationist. Thus the first five adherences to the five aggregates are identity views that share in annihilation 'The soul is the same as the body'. In each aggregate with three latter terms it shares in eternalism 'The soul is one thing and the body another'. Outside of this those who have gone forth live pursuing craving, devoted to the pursuit of sensual happiness. And by that resultant those of speculative disposition live devoted to the pursuit of self-mortification. By that very pleasure in views thus far is the external endeavor.

Therein those beings of speculative disposition who enter the noble Teaching and Discipline, they become Dhamma-followers. Those beings who are of craving disposition enter the noble Teaching and Discipline, they become faith-followers.

Therein those beings who are of view disposition, they have a view of hatred towards sensual pleasures, but those whose underlying tendencies towards sensual pleasures have not been eliminated, they dwell pursuing self-mortification. The teacher teaches them the Teaching. Or another disciple, thinking there is no benefit in sensual pleasures, and they being previously uninterested in sensual pleasures, thus abandon sensual pleasures with little difficulty. They are not consumed by mental suffering. Therefore it is called "pleasant practice". But those beings who are of craving disposition, they are consumed by sensual pleasures, and the teacher teaches them the Teaching. Or some monk, thinking there is no benefit in sensual pleasures, they painfully abandon what is dear. Therefore it is called "painful practice". Thus all these beings converge upon two practices - the painful and the pleasant.

Therein those beings who are of view disposition are twofold: those with weak faculties and those with sharp faculties. Therein those beings who are of view disposition with sharp faculties relinquish easily and quickly realize, therefore it is called "quick direct knowledge and pleasant practice". Therein those beings who are of view disposition with weak faculties, compared to those with sharp faculties first mentioned, realize more slowly, they relinquish easily but realize slowly. Therefore it is called "pleasant practice with slow direct knowledge". Therein beings of craving disposition are twofold: those with sharp faculties and those with weak faculties. Therein those beings who are of craving disposition with sharp faculties relinquish with difficulty but realize quickly. Therefore it is called "painful practice with quick direct knowledge". Therein those beings who are of craving disposition with weak faculties, compared to those with sharp faculties first mentioned, realize more slowly, they relinquish with difficulty and realize slowly. Therefore it is called "painful practice with slow direct knowledge". These are the four ways of practice, not five, not six. Whoever has been quenched or will be quenched through these four ways of practice and no others, this shows the defilements through the tetrad of practice. What should be shown in the noble teachings through the tetrad of the path, this is called the method named "lion's play".

119. These are the four nutriments. Four inversions, clingings, bonds, knots, taints, floods, darts, stations for consciousness, wrong courses - thus all these are ten terms. This is the connection of the discourse.

Four nutriments. Therein, both material food as nutriment and contact as nutriment, these are to be abandoned by one of craving temperament. Therein, both mental volition as nutriment and consciousness as nutriment, these are to be abandoned by one of view temperament.

First nutriment first inversion, second nutriment second inversion, third nutriment third inversion, fourth nutriment fourth inversion. These four inversions are neither five nor six. And these four nutriments are the measure.

Therein, established in the first inversion, one clings to sensual pleasures; this is clinging to sensual pleasures. Established in the second inversion, one clings to future existence; this is clinging to rules and observances. Established in the third inversion, one perverted clings to views; this is clinging to views. Established in the fourth inversion, one clings to the aggregates as self; this is clinging to a doctrine of self.

Therein, established in clinging to sensual pleasures, one covets and knots sensual pleasures; this is the bodily knot of covetousness. Established in clinging to rules and observances, one knots ill will; this is the bodily knot of ill will. Established in clinging to views, one knots grasping; this is the bodily knot of grasping. Established in clinging to a doctrine of self, one knots while proliferating; this is the bodily knot of adherence to "this is truth".

For one thus knotted, the defilements become taints. Regret is called something. Those regrets are underlying tendencies. Therein, through the bodily knot of covetousness there is the taint of sensual pleasure, through the bodily knot of ill will there is the taint of existence, through the bodily knot of grasping there is the taint of views, through the bodily knot of adherence to truth there is the taint of ignorance.

Those four taints, having reached a state of expansion, become floods; therefore they are called "floods". Therein, the taint of sensual pleasure is the flood of sensual pleasure, the taint of existence is the flood of existence, the taint of ignorance is the flood of ignorance, the taint of views is the flood of views.

Those four floods, having entered into latent tendencies, are called associated with underlying tendencies. Darts means: they remain having struck the heart. Therein, the flood of sensual pleasure is the dart of lust, the flood of existence is the dart of hatred, the flood of ignorance is the dart of delusion, the flood of views is the dart of views.

Consciousness overwhelmed by these four darts stands in four things: in form, in feeling, in perception, in formations. These are the four stations for consciousness. Therein consciousness stands having gone to form, sprinkled with delight by the dart of lust. Consciousness stands having gone to feeling by the dart of hatred, having gone to perception by the dart of delusion, having gone to formations sprinkled with delight by the dart of views.

Through the four stations for consciousness they go to the fourfold wrong course through desire, hatred, fear, and delusion. Through lust one goes to the wrong course through desire, through hatred one goes to the wrong course through hatred, through delusion one goes to the wrong course through delusion, through views one goes to the wrong course through fear. Thus this action and these defilements. This is the cause of the round of rebirths.

120. Therein these are the four directions: material food, the inversion "beauty in the foul", clinging to sensual pleasure, bondage to sensual pleasure, the bodily knot of covetousness, the taint of sensual pleasure, the flood of sensual pleasure, the dart of lust, consciousness going to form, stations for consciousness, desire, wrong course of action. This is the first direction.

Contact as nutriment, the inversion "pleasure in suffering", clinging to rules and vows, bondage to existence, the bodily knot of ill will, the taint of existence, the flood of existence, the dart of hatred, consciousness going to feeling, stations for consciousness, hatred, wrong course of action, this is the second direction.

Mental volition as nutriment, inversion "self in non-self", clinging to views, bondage of views, grasping as a bodily knot, taint of views, flood of views, dart of views, stations for consciousness reached by perception, fears, wrong course. This is the third direction.

Consciousness as nutriment, inversion "permanent in the impermanent", clinging to self-doctrine, bondage of ignorance, adherence to "this is truth", bodily knot, taint of ignorance, flood of ignorance, dart of delusion, stations for consciousness reached by formations, delusions, wrong course, this is the fourth direction. Thus, by the first term of these ten discourses there is illumination of the first direction. This is called illumination of directions.

Through the four inversions in the unwholesome side, having connected defilements with the viewing of directions, this is the plane of viewing directions on the unwholesome side of the five and ten discourses whose first terms are of these things - what is their meaning? One meaning, just different phrasing. Thus the second, thus the third, thus the fourth. This is the first comparison.

By this repetition formula all defilements are to be included in the four terms. Then in the wholesome section: the four ways of practice, the four meditative absorptions, the four establishments of mindfulness, the four dwellings - divine, brahmā, noble, and imperturbable, the four right strivings, the four wonderful and marvellous things, the four standpoints, the four concentrations - concentration due to desire, concentration due to energy, concentration due to mind, concentration due to investigation. Four things partaking of happiness: none other than the enlightenment factors, none other than austerity, none other than restraint of the faculties, none other than complete relinquishment, the four measureless states.

Therein, when painful practice with slow direct knowledge is developed and cultivated, it fulfils the first meditative absorption; when the first meditative absorption is fulfilled, it fulfils the first establishment of mindfulness; when the first establishment of mindfulness is fulfilled, it fulfils the first dwelling; when the first dwelling is fulfilled, it fulfils the first right striving; when the first right striving is fulfilled, it fulfils the first wonderful and marvellous thing; when the first wonderful and marvellous thing is fulfilled, it fulfils the first standpoint; when the first standpoint is fulfilled, it fulfils concentration due to desire; when concentration due to desire is fulfilled, it fulfils restraint of the faculties; when restraint of the faculties is fulfilled, it fulfils the first measureless state of loving-kindness. Thus up to complete relinquishment fulfils the fourth measureless state.

Therein, there is the first way of practice and the first meditative absorption and the first establishment of mindfulness and the first dwelling and the first right striving and the first wonderful and marvellous thing and the standpoint of truth and concentration due to desire and restraint of the faculties and the measureless state of loving-kindness. This is the first direction.

Painful practice with quick direct knowledge, the second meditative absorption and the second establishment of mindfulness and the second dwelling and the second right striving and the second wonderful and marvellous thing and the standpoint of giving up and concentration due to mind and the four bases for spiritual power and the measureless state of compassion, this is the second direction.

Pleasant practice with slow direct knowledge, the third meditative absorption and the third establishment of mindfulness and the third dwelling and the third right striving and the third wonderful and marvellous thing and the standpoint of wisdom and concentration due to energy and the enlightenment factors and the measureless state of altruistic joy. This is the third direction.

Pleasant practice with quick direct knowledge, the fourth meditative absorption and the fourth establishment of mindfulness and the fourth dwelling and the fourth right striving and the fourth wonderful and marvellous thing and the standpoint of peace and concentration due to investigation and complete relinquishment and the measureless state of equanimity. This is the fourth direction. This is the illumination of these four directions. This is called the method of illuminating the directions.

Here is the connection. The four nutriments and the four ways of practice, and the four inversions and the four foundations of mindfulness, and the four kinds of clinging and the four meditative absorptions and the four bonds and dwellings, and knots and right strivings, and taints and wonderful and marvellous things, and floods and standpoints, and darts and concentrations, stations for consciousness and the four states partaking of happiness, and the four wrong courses and the four immeasurables thus the connection by way of opposition of wholesome and unwholesome, this is called the method of illuminating the directions.

For that the four fruits of recluseship are the goal, and the thing which is first in the exposition of wholesome and unwholesome in the exposition of directions, for this the fruit of stream-entry is the goal, second the fruit of once-returning, third the fruit of non-returning, fourth the fruit of Arahantship.

Therein, what is the method with three points? Those two individuals who progress by painful practice with both slow and swift direct knowledge, and those two individuals who progress by pleasant practice with both slow and swift direct knowledge.

Of these four individuals, that individual who progresses by pleasant practice with slow direct knowledge, and that individual who progresses by painful practice with swift direct knowledge. These are two individuals. Therein, one who progresses by pleasant practice with swift direct knowledge, this is one who understands quickly. The last individual who is common, this is one who understands through elaboration. That individual who progresses by slow direct knowledge with painful practice, this is one who needs guidance. These four become three, therein for one who understands quickly insight with serenity as forerunner, for one who needs guidance serenity with insight as forerunner, for one who understands through elaboration serenity and insight yoked together. For one who understands quickly gentle teaching, for one who needs guidance sharp teaching, for one who understands through elaboration sharp and gentle teaching.

For one who understands quickly training in higher wisdom, for one who needs guidance training in higher mind, for one who understands through elaboration training in higher virtuous behaviour. Thus these individuals' deliverance through the four ways of practice.

Therein this is the defilement: three unwholesome roots, three contacts, three feelings, three examinations, three defilements, three thoughts, three passions, three characteristics of the conditioned, three kinds of suffering.

Three unwholesome roots: greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. Three contacts: contact resulting in pleasant feeling, contact resulting in painful feeling, contact resulting in neither-painful-nor-pleasant feeling. Three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Three examinations: examination of joy, examination of displeasure, examination of equanimity. Three defilements: lust, hatred, delusion. Three thoughts: thought of sensual pleasure, thought of ill will, thought of harmfulness. Three fevers: born of lust, born of hatred, born of delusion. Three characteristics of the conditioned: arising, maintenance, change. Three kinds of suffering: suffering as pain, suffering as change, suffering as the conditioned.

Where does greed, the unwholesome root, originate from? The object is threefold: agreeable, disagreeable, and the basis for equanimity. There greed, an unwholesome root, arises with an agreeable object. Thus from agreeable objects there is contact to be felt as pleasant, dependent on contact to be felt as pleasant pleasant feeling arises, dependent on pleasant feeling examination of joy arises, dependent on examination of joy lust arises, dependent on lust thought of sensual pleasure arises, dependent on thought of sensual pleasure fever born of lust arises, dependent on fever born of lust arising as the characteristic of the conditioned arises, dependent on arising as the characteristic of the conditioned suffering due to change arises.

Where does hatred, an unwholesome root, originate from? Hatred, an unwholesome root, originates with a disagreeable object. Thus from disagreeable objects there is contact to be felt as painful, dependent on contact to be felt as painful painful feeling arises, dependent on painful feeling examination of displeasure arises, dependent on examination of displeasure hatred arises, dependent on hatred thought of ill will arises, dependent on thought of ill will fever born of hatred arises, dependent on fever born of hatred alteration of that which persists as the characteristic of the conditioned arises, dependent on alteration of that which persists as the characteristic of the conditioned feeling of suffering as suffering arises.

Where does delusion, an unwholesome root, originate from? Delusion, an unwholesome root, originates with an object that is the basis for equanimity. Thus from objects that are the basis for equanimity there is contact to be felt as neither-painful-nor-pleasant, dependent on contact to be felt as neither-painful-nor-pleasant neither-painful-nor-pleasant feeling arises, dependent on neither-painful-nor-pleasant feeling examination of equanimity arises, dependent on examination of equanimity delusion arises, dependent on delusion thought of harmfulness arises, dependent on thought of harmfulness fever born of delusion arises, dependent on fever born of delusion maintenance as the characteristic of the conditioned arises, dependent on maintenance as the characteristic of the conditioned suffering of the conditioned arises, thus this is the exposition of the three defilements, this is called the method of the three spokes in the wholesome aspect.

Thus there are three unwholesome roots not four not five, three contacts thus three feelings up to the suffering of the conditioned, whatever is of the unwholesome aspect, all that converges in the three unwholesome roots.

Therein, what is the wholesome side? Three wholesome roots, three kinds of wisdom: wisdom born of learning, wisdom born of reflection, wisdom born of development. Three kinds of concentration: with applied thought and sustained thought... three kinds of training: training in higher virtuous behavior... training. Three signs: sign of serenity, sign of exertion, sign of equanimity. Three thoughts: thought of renunciation... thought of non-harming. Three faculties: the faculty "I shall come to know the unknown" in detail. Three mental explorations: mental exploration of renunciation, mental exploration of non-ill will, mental exploration of non-harming. Three searches: search for sensual pleasure, search for existence, search for the holy life. Three aggregates: aggregate of virtuous behavior, aggregate of concentration, aggregate of wisdom.

Therein, that non-greed which is a wholesome root fulfils wisdom born of learning; wisdom born of learning when fulfilled fulfils concentration with applied and sustained thought; concentration with applied and sustained thought when fulfilled fulfils the training in higher mind; the training in higher mind when fulfilled fulfils the sign of serenity; the sign of serenity when fulfilled fulfils the thought of renunciation; the thought of renunciation when fulfilled fulfils the faculty "I shall come to know the unknown"; the faculty "I shall come to know the unknown" when fulfilled fulfils the mental exploration of renunciation; the mental exploration of renunciation when fulfilled abandons the search for sensual pleasure; the abandoning of the search for sensual pleasure fulfils the aggregate of concentration.

Non-hatred as a wholesome root fulfils wisdom born of reflection, wisdom born of reflection when fulfilled fulfils concentration with examination only. Concentration with examination only when fulfilled fulfils the training in higher virtuous behavior, the training in higher virtuous behavior when fulfilled fulfils the sign of equanimity, the sign of equanimity when fulfilled fulfils the thought of non-ill will, the thought of non-ill will when fulfilled fulfils the faculty of final knowledge, the faculty of final knowledge when fulfilled fulfils the examination of non-ill will, the examination of non-ill will when fulfilled abandons the search for existence, the abandoning of the search for existence fulfils the aggregate of virtue.

Non-delusion as a wholesome root fulfils wisdom born of development, wisdom born of development when fulfilled fulfils concentration without thought and examination, concentration without thought and examination when fulfilled fulfils the training in higher wisdom, the training in higher wisdom when fulfilled fulfils the sign of exertion, the sign of exertion when fulfilled fulfils the faculty of one with final knowledge, the faculty of one with final knowledge when fulfilled fulfils the examination of harmlessness, the examination of harmlessness when fulfilled fulfils the search for the holy life, the search for the holy life when fulfilled fulfils the aggregate of wisdom.

Thus these three things belong to the wholesome side, all wholesome things are explained by three triads, three gateways to liberation are its final goal. Therein by the first the undirected, by the second voidness, by the third the signless. This is called the second method named triple-pointed.

Therein these three individuals: one who understands quickly, one who understands through elaboration, and one who can be guided. Of these three individuals, those individuals who progress by pleasant practice with swift direct knowledge, and by pleasant practice with slow direct knowledge, these are two individuals. And those two individuals who progress by painful practice with swift direct knowledge, and by painful practice with slow direct knowledge, these four through that distinction become two - one of view temperament and one of craving temperament. These four become three, three become two. Of these two individuals this is the defilement: ignorance and craving, shamelessness and fearlessness of wrongdoing, unmindfulness and lack of clear comprehension, hindrances and fetters, clamp and adherence, I-making and mine-making, faithlessness and being difficult to admonish, laziness and unwise attention, doubt and covetousness, not hearing the true Teaching and non-attainment.

Therein ignorance and shamelessness and unmindfulness and hindrances and clamp and I-making and faithlessness and laziness and doubt and not hearing the true Teaching, this is one direction.

Craving and fearlessness of wrongdoing and lack of clear comprehension and fetters and adherence and mine-making and being difficult to admonish and unwise attention and covetousness and non-attainment, this is the second direction. Of the ten pairs the first ten terms should be made. In brief they indicate the meaning in opposition to the dark side of all pairs the second ten terms, this is the second direction.

Thus the exposition of unwholesome states is suffering, this is the origin. That Teaching which dwells in name-and-form, this is suffering thus and this is origin, and this is suffering, these are two truths: suffering and origin - this is the first exposition of the method of turning with delight.

Therein, what is the wholesome side? Serenity and insight, true knowledge and conduct, mindfulness and clear comprehension, moral shame and fear of wrongdoing, abandoning of I-making and abandoning of mine-making, right effort and careful attention, right mindfulness and right concentration, wisdom and revulsion, attainment and hearing the true Teaching, joy and practice in accordance with the Teaching.

Therein, serenity and true knowledge and mindfulness and moral shame and abandoning of I-making and right effort and right mindfulness and wisdom and attainment and joy - these things are one direction. Insight and conduct and clear comprehension and fear of wrongdoing and abandoning of mine-making and careful attention and right concentration and revulsion and hearing the true Teaching and practice in accordance with the Teaching, this is the second direction. Thus in both the wholesome side and unwholesome side are the four directions of the method of progressive delight.

Among these, those first unwholesome terms of the unwholesome side are abandoned by the wholesome ones, they are abandoned by the second terms in the wholesome side. Through their abandonment, through fading away of lust, liberation of mind - those second unwholesome terms of the unwholesome side are abandoned, they are abandoned by the first terms in the wholesome side. Through their abandonment, through fading away of ignorance, liberation by wisdom is the final goal. Of these three methods, the first method is named Lion's Play. Eight terms - four wholesome and four unwholesome - these eight terms are root terms, by the method of meaning, the second is three-branched. It leads by six qualities - it leads by wholesome roots and unwholesome roots, thus these six terms and the previous eight root terms are these fourteen terms of the eighteen root terms. Therein, that last method, progressive delight, it leads by four qualities. By ignorance and craving and serenity and insight, these four qualities are these eighteen root terms explained in three methods.

Therein, those nine terms that are wholesome, therein all that is wholesome converges. Of those nine roots, four terms are in the lion's play method, three in the triplet, two in the turning of joy - these are the wholesome sides. Therein, those nine terms that are wholesome, therein all that is wholesome is connected. Therein, four terms in the lion's play method, three in the triplet, two in the turning of joy - these nine wholesome terms are explained.

Therein, those four terms that are in the turning of joy method, therein the eighteen root terms converge. How is it that serenity and non-greed and non-hatred and perception of foulness and perception of suffering - these five terms on the wholesome side belong to serenity. Insight and non-delusion and perception of impermanence and perception of non-self - these four terms belong to insight. These nine wholesome terms are connected in two terms, therein of the nine unwholesome root terms on the unwholesome side, craving and greed and hatred and perception of beauty and perception of pleasure - these five terms belong to craving. Ignorance and delusion and perception of permanence and perception of self - these four terms belong to ignorance. These nine unwholesome terms are well summarised. Thus three methods have not entered into one method. Thus the eighteen root terms are to be explained in the turning of joy method.

How are the eighteen root terms connected in the triplet method? Of the nine wholesome terms, insight and non-delusion and perception of impermanence and perception of non-self - these are four terms; non-delusion and serenity and non-greed and perception of foulness - these are four terms; greed and hatred - thus these nine terms are to be connected in three wholesome ones. Therein of the nine unwholesome terms, craving and greed and perception of beauty and perception of pleasure - these are four terms, greed is an unwholesome root; ignorance and delusion and perception of permanence and perception of self - this is delusion, this is hatred, and these nine terms are connected in three unwholesome ones. Thus the eighteen root terms, having connected them with wholesome roots, are to be explained by the triplet method.

How are the eighteen root terms connected in the lion's play method? Craving and perception of beauty, this is the first inversion. Greed and perception of pleasure, this is the second inversion. Ignorance and perception of permanence, this is the third inversion. Delusion and perception of self, this is the fourth inversion. Thus nine unwholesome root terms are connected in four terms. Therein of the nine wholesome root terms, serenity and perception of foulness, this is the first foundation of mindfulness. Non-greed and perception of suffering, this is the second foundation of mindfulness. Insight and perception of impermanence, this is the third foundation of mindfulness. Non-delusion and perception of non-self, this is the fourth foundation of mindfulness. These eighteen root terms have entered into the Lion's Play method. Of these three methods, whatever is the plane and whatever is lust and whatever is hatred enters one method. When either unwholesome or wholesome states are understood in one method, the opposite should be sought, having sought the opposite that method should be explained, it is explained in that method. As in one method all methods have entered, so should they be explained. And in one method the eighteen root terms have entered, when that teaching is understood all teachings are understood. Of these three methods, the Lion's Play method has four fruits as its final goal. The first fruit in the first direction, the second fruit in the second direction, the third fruit in the third direction, the fourth fruit in the fourth direction. The Three-branched method has the three gateways to liberation as its final goal. The undirected in the first direction, emptiness in the second direction, the signless in the third direction. The Progressive Delight method has liberation of mind through fading away of lust and liberation by wisdom through fading away of ignorance as its final goal. Liberation of mind through fading away of lust in the first direction, liberation by wisdom through fading away of ignorance in the second direction. These three methods are the illumination of these three methods of the eighteen root terms, this is called the method of illuminating the directions. Having illuminated one knows "this teaching belongs to that teaching" - this is right connection. In both wholesome and unwholesome sides this method is named Hook. These are the five methods.

Here are the Summary Verses

The Origin of Methods.

In the Guide to the Piṭaka, the Elder Mahākaccāyana's Analysis of the Discourses

Vision is concluded.

Those tetrads that are unwholesome and wholesome are explained in the lion's play method, the triads wholesome and unwholesome are explained in the three-branched method, the dyads wholesome and unwholesome are explained in the progressive delight method. In which two wholesome states that meaning when analysed in triads is the plane of existence, then all meaning is explained by three phrasings. That much is stated. That meaning which is to be explained by four terms in twenty-eight sections as the plane of non-existence, moving in the sphere is explained by four terms. Thus this is the measure of what is explained without distortion. Just as all concentrations are to be sought among the three concentrations - with thought and examination, without thought and with examination only, without thought and examination this is the measure, there is no fourth concentration. Similarly the three kinds of wisdom - through reflection, through learning, through development - are explained among all kinds of wisdom, there is no fourth wisdom that is neither through reflection, nor through learning, nor through development, wisdom for him is the non-distraction of these states, this is called the measure.

The Guide to the Piṭaka of the Elder Mahākaccāyana, dweller in the Rose-apple Grove

Complete.

The Treatise on the Instruction of the Piṭakas is concluded.