Sutamayañāṇaniddesa

How is wisdom in listening and attention knowing based on hearing?

These phenomena are to be fully known is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are to be known is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are to be abandoned is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are to be developed is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are to be realized is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are leading to decline is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are leading to stability is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are leading to distinction is listening and attention, the knowing of that is wisdom in knowing based on hearing.

These phenomena are leading to penetration is listening and attention, the knowing of that is wisdom in knowing based on hearing.

All conditioned things are impermanent is listening and attention, the knowing of that is wisdom in knowing based on hearing.

All conditioned things are suffering is listening and attention, the knowing of that is wisdom in knowing based on hearing.

All phenomena are non-self is listening and attention, the knowing of that is wisdom in knowing based on hearing.

This is the noble truth of suffering is listening and attention, the knowing of that is wisdom in knowing based on hearing.

This is the noble truth of the origin of suffering is listening and attention, the knowing of that is wisdom in knowing based on hearing.

This is the noble truth of the cessation of suffering is listening and attention, the knowing of that is wisdom in knowing based on hearing.

This is the noble truth of the path leading to the cessation of suffering is listening and attention, the knowing of that is wisdom in knowing based on hearing.

How is these phenomena are to be fully known listening and attention, the knowing of that is wisdom in knowing based on hearing?

One phenomenon is to be fully known: all beings are sustained by food.

Two phenomena are to be fully known: two elements.

Three phenomena are to be fully known: three elements.

Four phenomena are to be fully known: the four noble truths.

Five phenomena are to be fully known: the five bases of liberation.

Six phenomena are to be fully known: the six unsurpassed things.

Seven phenomena are to be fully known: the seven bases of instruction.

Eight phenomena are to be fully known: the eight bases of mastery.

Nine phenomena are to be fully known:

Ten phenomena are to be fully known:

the ten bases of purification.

Disciples, everything should be fully known.

And what should be fully known?

The eye should be fully known; Forms should be fully known; Eye-consciousness should be fully known; Eye-contact should be fully known; Whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too should be fully known.

The ear should be fully known; Sounds should be fully known...

The nose should be fully known; Odors should be fully known...

The tongue should be fully known; Flavors should be fully known...

The body should be fully known; Tangibles should be fully known...

The mind should be fully known; Mental phenomena should be fully known; Mind-consciousness should be fully known; Mind-contact should be fully known; Whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too should be fully known.

Form should be fully known; Feeling should be fully known; Perception should be fully known; Formations should be fully known; Consciousness should be fully known.

The eye should be fully known; The ear should be fully known; The nose should be fully known; The tongue should be fully known; The body should be fully known; The mind should be fully known.

Forms should be fully known; Sounds should be fully known; Odors should be fully known; Flavors should be fully known; Tangibles should be fully known; Mental phenomena should be fully known.

Eye-consciousness should be fully known; Ear-consciousness should be fully known; Nose-consciousness should be fully known; Tongue-consciousness should be fully known; Body-consciousness should be fully known; Mind-consciousness should be fully known.

Eye-contact should be fully known; Ear-contact should be fully known; Nose-contact should be fully known; Tongue-contact should be fully known; Body-contact should be fully known; Mind-contact should be fully known; Feeling born of eye-contact should be fully known; Feeling born of ear-contact should be fully known; Feeling born of nose-contact should be fully known; Feeling born of tongue-contact should be fully known; Feeling born of body-contact should be fully known; Feeling born of mind-contact should be fully known.

Perception of form should be fully known; Perception of sound should be fully known; Perception of odor should be fully known; Perception of flavor should be fully known; Perception of tangible should be fully known; Perception of mental phenomena should be fully known. Intention regarding form should be fully known; Intention regarding sound should be fully known;

Intention regarding odor should be fully known; Intention regarding flavor should be fully known; Intention regarding tangible should be fully known; Intention regarding mental phenomena should be fully known.

Craving for forms should be fully known; Craving for sounds should be fully known; Craving for smells should be fully known; Craving for tastes should be fully known; Craving for tactile sensations should be fully known; Craving for mental objects should be fully known.

Attention directed to forms should be fully known; Attention directed to sounds should be fully known; Attention directed to smells should be fully known; Attention directed to tastes should be fully known; Attention directed to tactile sensations should be fully known; Attention directed to mental objects should be fully known.

Examination of forms should be fully known; Examination of sounds should be fully known; Examination of smells should be fully known; Examination of tastes should be fully known; Examination of tactile sensations should be fully known; Examination of mental objects should be fully known.

The earth element should be fully known; The water element should be fully known; The fire element should be fully known; The air element should be fully known; The space element should be fully known; The consciousness element should be fully known.

The earth kasina should be fully known; The water kasina should be fully known; The fire kasina should be fully known; The air kasina should be fully known; The blue kasina should be fully known; The yellow kasina should be fully known; The red kasina should be fully known; The white kasina should be fully known; The space kasina should be fully known; The consciousness kasina should be fully known.

Hair of the head should be fully known; Hair of the body should be fully known; Nails should be fully known; Teeth should be fully known; Skin should be fully known; flesh should be fully known; Sinews should be fully known; Bones should be fully known; Bone marrow should be fully known; Kidneys should be fully known; Heart should be fully known; Liver should be fully known; Diaphragm should be fully known; Spleen should be fully known; Lungs should be fully known; Intestines should be fully known; mesentery should be fully known; Stomach should be fully known; Feces should be fully known; Bile should be fully known; Phlegm should be fully known; Pus should be fully known; Blood should be fully known; Sweat should be fully known; Fat should be fully known; Tears should be fully known; Grease should be fully known; Saliva should be fully known; Nasal mucus should be fully known; Synovial fluid should be fully known.

Urine should be fully known; Brain should be fully known.

The eye base should be fully known; The form base should be fully known.

The ear base should be fully known; The sound base should be fully known.

The nose base should be fully known; The smell base should be fully known.

The tongue base should be fully known; The taste base should be fully known.

The body base should be fully known; The tactile sensation base should be fully known.

The mind base should be fully known. The sphere of phenomena should be known.

[12] The eye element should be known; The form element should be known; The eye-consciousness element should be known.

The ear element should be known; The sound element should be known; The ear-consciousness element should be known.

The nose element should be known; The smell element should be known; The nose-consciousness element should be known.

The tongue element should be known; The taste element should be known; The tongue-consciousness element should be known.

The body element should be known; The touch element should be known; The body-consciousness element should be known.

The mind element should be known; The mental phenomena element should be known; The mind-consciousness element should be known.

[18] The faculty of the eye should be known; The faculty of the ear should be known; The faculty of the nose should be known; The faculty of the tongue should be known; The faculty of the body should be known; The faculty of the mind should be known.

The faculty of life should be known; The faculty of femininity should be known; The faculty of masculinity should be known; The faculty of pleasure should be known; The faculty of pain should be known; The faculty of joy should be known; The faculty of displeasure should be known; The faculty of equanimity should be known. The faculty of faith should be known; The faculty of energy should be known; The faculty of mindfulness should be known; The faculty of concentration should be known.

The faculty of wisdom should be known; The faculty of the unknown should be known; The faculty of knowing should be known; The faculty of the knower should be known.

[22] The sphere of sensuality should be known; The sphere of form should be known; The sphere of formlessness should be known.

The existence in the sensual realm should be known; The existence in the form realm should be known; The existence in the formless realm should be known. The existence with perception should be known; The existence without perception should be known; The existence with neither perception nor non-perception should be known.

The existence with one constituent should be known.

The existence with four constituents should be known; The existence with five constituents should be known.

[12] The first jhāna should be known; The second jhāna should be known; The third jhāna should be known; The fourth jhāna should be known.

The liberation of mind through goodwill should be known; The liberation of mind through compassion should be known; The liberation of mind through sympathetic joy should be known; The liberation of mind through equanimity should be known.

The attainment of the sphere of infinite space should be known; The attainment of the sphere of infinite consciousness should be known; The attainment of the sphere of nothingness should be known; The attainment of the sphere of neither perception nor non-perception should be known. [12]

Ignorance should be known; Formations are to be fully known; Consciousness is to be fully known; Name-and-form is to be fully known; The six sense bases are to be fully known; Contact is to be fully known; Feeling is to be fully known; Craving is to be fully known; Clinging is to be fully known; Becoming is to be fully known; Birth is to be fully known; Aging-and-death is to be fully known.

Suffering is to be fully known; The origin of suffering is to be fully known; The cessation of suffering is to be fully known; The path leading to the cessation of suffering is to be fully known.

Form is to be fully known; The origin of form is to be fully known; The cessation of form is to be fully known; The path leading to the cessation of form is to be fully known.

Feeling is to be fully known ... ... ...

Perception is to be fully known ... ... ...

Formations are to be fully known ... ... ...

Consciousness is to be fully known.

The eye is to be fully known ... ... ...

Aging-and-death is to be fully known; The origin of aging-and-death is to be fully known; The cessation of aging-and-death is to be fully known; The path leading to the cessation of aging-and-death is to be fully known.

The complete knowing of suffering is to be fully known; The abandonment of the origin of suffering is to be fully known; The realization of the cessation of suffering is to be fully known; The development of the path leading to the cessation of suffering is to be fully known.

The complete knowing of form is to be fully known; The abandonment of the origin of form is to be fully known; The realization of the cessation of form is to be fully known; The development of the path leading to the cessation of form is to be fully known.

Feeling ... ... ...

Perception ...

Formations ...

Consciousness ...

The eye ... ... ...

The complete knowing of aging-and-death is to be fully known;

The abandonment of the origin of aging-and-death is to be fully known;

The realization of the cessation of aging-and-death is to be fully known;

The development of the path leading to the cessation of aging-and-death is to be fully known.

The complete penetration of suffering is to be fully known;

The abandonment of the origin of suffering is to be fully known;

The realization of the cessation of suffering is to be fully known;

The development of the path leading to the cessation of suffering is to be fully known.

The complete penetration of form is to be fully known;

The abandonment of the origin of form is to be fully known;

The realization of the cessation of form is to be fully known;

The development of the path leading to the cessation of form is to be fully known.

Feeling ... ... ...

Perception ...

Formations ...

Consciousness ...

The eye ... ... ...

The complete penetration of aging-and-death is to be fully known;

The abandonment of the origin of aging-and-death is to be fully known;

The realization of the cessation of aging-and-death is to be fully known;

The development of the path leading to the cessation of aging-and-death is to be fully known.

The penetration of the arising of aging and death should be fully known;

The penetration of the cessation of aging and death should be fully known;

The penetration of the path leading to the cessation of aging and death should be fully known.

Suffering should be fully known;

The arising of suffering should be fully known;

The cessation of suffering should be fully known;

The cessation of the arising of suffering should be fully known;

The cessation of craving and attachment to suffering should be fully known;

The gratification in suffering should be fully known;

The danger in suffering should be fully known;

The escape from suffering should be fully known.

Form should be fully known;

The arising of form should be fully known;

The cessation of form should be fully known;

The cessation of the arising of form should be fully known;

The cessation of craving and attachment to form should be fully known;

The gratification in form should be fully known;

The danger in form should be fully known;

The escape from form should be fully known.

Feeling should be fully known ... Perception should be fully known ...

Formations should be fully known ...

Consciousness should be fully known ...

The eye should be fully known ...

Aging and death should be fully known;

The arising of aging and death should be fully known;

The cessation of aging and death should be fully known;

The cessation of the arising of aging and death should be fully known;

The cessation of craving and attachment to aging and death should be fully known.

The gratification in aging and death should be fully known; The danger in aging and death should be fully known; The escape from aging and death should be fully known.

[1616] Suffering should be fully known; The arising of suffering should be fully known; The cessation of suffering should be fully known; The path leading to the cessation of suffering should be fully known; The gratification in suffering should be fully known; The danger in suffering should be fully known; The escape from suffering should be fully known.

Form should be fully known; The arising of form should be fully known; The cessation of form should be fully known; The path leading to the cessation of form should be fully known; The gratification in form should be fully known; The danger in form should be fully known; The escape from form should be fully known.

Feeling should be fully known ...

Perception should be fully known ...

Formations should be fully known ...

Consciousness should be fully known ... The eye should be fully known ...pe... Aging and death should be fully known; The arising of aging and death should be fully known; The cessation of aging and death should be fully known; The path leading to the cessation of aging and death should be fully known; The gratification in aging and death should be fully known; The danger in aging and death should be fully known; The escape from aging and death should be fully known. [1414]

The contemplation of impermanence should be fully known; Contemplation of suffering should be fully known; Contemplation of non-self should be fully known; Contemplation of disenchantment should be fully known; Contemplation of dispassion should be fully known; Contemplation of cessation should be fully known; Contemplation of relinquishment should be fully known.

In form, contemplation of impermanence should be fully known; In form, contemplation of suffering should be fully known; In form, contemplation of non-self should be fully known; In form, contemplation of disenchantment should be fully known; In form, contemplation of dispassion should be fully known; In form, contemplation of cessation should be fully known; In form, contemplation of relinquishment should be fully known.

In feeling... ...... In perception... In formations...

In consciousness... In the eye... ......

In aging and death, contemplation of impermanence should be fully known; In aging and death, contemplation of suffering should be fully known; In aging and death, contemplation of non-self should be fully known; In aging and death, contemplation of disenchantment should be fully known; In aging and death, contemplation of dispassion should be fully known;

In aging and death, contemplation of cessation should be fully known; In aging and death, contemplation of relinquishment should be fully known.

Arising should be fully known; Persistence should be fully known; Sign should be fully known; Formation should be fully known; Rebirth-linking should be fully known; Destination should be fully known; Birth should be fully known; Rebirth should be fully known; Birth should be fully known; Aging should be fully known; Illness should be fully known; death should be fully known; Sorrow should be fully known; Lamentation should be fully known; Pain should be fully known.

Non-arising should be fully known; Non-persistence should be fully known; Non-sign should be fully known; Non-formation should be fully known; Non-rebirth-linking should be fully known; Non-destination should be fully known; Non-birth should be fully known; Non-rebirth should be fully known; Non-birth should be fully known; Non-aging should be fully known; Non-illness should be fully known; Deathless should be fully known; Non-sorrow should be fully known; Non-lamentation should be fully known; Non-pain should be fully known.

Arising and non-arising, persistence and non-persistence, sign and non-sign, formation and non-formation, rebirth-linking and non-rebirth-linking, destination and non-destination, birth and non-birth, rebirth and non-rebirth, aging and non-aging, illness and non-illness, death and the deathless, sorrow and non-sorrow, lamentation and non-lamentation, pain and non-pain should be fully known.

Arising is suffering, this should be known.

Continuance is suffering, this should be known.

Sign is suffering, this should be known.

Accumulation is suffering, this should be known.

Rebirth-linking is suffering, this should be known.

Destination is suffering, this should be known.

Birth is suffering, this should be fully known.

Rebirth is suffering, this should be fully known.

Old age is suffering, this should be fully known.

Disease is suffering, this should be fully known.

Death is suffering, this should be fully known.

Sorrow is suffering, this should be fully known.

Lamentation is suffering, this should be known.

Despair is suffering, this should be known.

Non-arising is happiness, this should be known.

Non-continuance is happiness, this should be known.

Non-sign is happiness, this should be known.

Non-accumulation is happiness, this should be known.

Non-rebirth-linking is happiness, this should be known.

Non-destination is happiness, this should be known.

Non-birth is happiness, this should be known.

Non-rebirth is happiness, this should be known.

Non-old age is happiness, this should be known.

Non-disease is happiness, this should be known.

The deathless is happiness, this should be known.

Non-sorrow is happiness, this should be known.

Non-lamentation is happiness, this should be known.

Non-despair is happiness, this should be known.

Arising is suffering, non-arising is happiness, this should be known.

Continuance is suffering, non-continuance is happiness, this should be known.

Sign is suffering, non-sign is happiness, this should be known.

Accumulation is suffering, non-accumulation is happiness, this should be known.

Rebirth-linking is suffering, non-rebirth-linking is happiness, this should be known.

Destination is suffering, non-destination is happiness, this should be known.

Birth is suffering, non-birth is happiness, this should be known.

Old age is suffering, non-old age is happiness, this should be known.

Disease is suffering, non-disease is happiness, this should be known.

Death is suffering, the deathless is happiness, this should be known.

Sorrow is suffering, non-sorrow is happiness, this should be known.

Lamentation is suffering, non-lamentation is happiness, this should be known.

Despair is suffering, non-despair is happiness, this should be known.

The arising should be known as fear.

The occurrence should be known as fear.

The sign should be known as fear.

The accumulation should be known as fear.

The rebirth-linking should be known as fear.

The destination should be known as fear.

The birth should be known as fear.

The rebirth should be known as fear.

The aging should be known as fear.

The illness should be known as fear.

The death should be known as fear.

The sorrow should be known as fear.

The lamentation should be known as fear.

The despair should be known as fear.

The non-arising should be known as safety.

The non-occurrence should be known as safety.

The non-sign should be known as safety.

The non-accumulation should be known as safety.

The non-rebirth-linking should be known as safety.

The non-destination should be known as safety.

The non-birth should be known as safety.

The non-rebirth should be known as safety.

The non-aging should be known as safety.

The non-illness should be known as safety.

The deathless should be known as safety.

The non-sorrow should be known as safety.

The non-lamentation should be known as safety.

The non-despair should be known as safety.

The arising is fear, the non-arising should be known as safety.

The occurrence is fear, the non-occurrence should be known as safety.

The sign is fear, the non-sign should be known as safety.

The accumulation is fear, the non-accumulation should be known as safety.

The rebirth-linking is fear, the non-rebirth-linking should be known as safety.

The destination is fear, the non-destination should be known as safety.

The birth is fear, the non-birth should be known as safety.

The rebirth is fear, the non-rebirth should be known as safety.

The aging is fear, the non-aging should be known as safety.

The illness is fear, the non-illness should be known as safety.

The death is fear, the deathless should be known as safety.

The sorrow is fear, the non-sorrow should be known as safety.

The lamentation is fear, the non-lamentation should be known as safety.

The despair is fear, the non-despair should be known as safety.

The arising should be known as with substance.

The occurrence should be known as with substance.

The sign should be known as with substance.

The accumulation should be known as with substance.

The rebirth-linking should be known as with substance.

The destination should be known as with substance.

Birth should be known as associated with the material.

Aging should be known as associated with the material.

Illness should be known as associated with the material.

Death should be known as associated with the material.

Sorrow should be known as associated with the material.

Lamentation should be known as associated with the material.

Despair should be known as associated with the material.

Non-arising should be known as associated with the immaterial.

Non-occurrence should be known as associated with the immaterial.

Signlessness should be known as associated with the immaterial.

Non-accumulation should be known as associated with the immaterial.

Non-rebirth should be known as associated with the immaterial.

Non-destination should be known as associated with the immaterial.

Non-manifestation should be known as associated with the immaterial.

Non-appearance should be known as associated with the immaterial.

Non-birth should be known as associated with the immaterial.

Deathlessness should be known as associated with the immaterial.

Non-sorrow should be known as associated with the immaterial.

Non-lamentation should be known as associated with the immaterial.

Non-despair should be known as associated with the immaterial.

Arising is material, non-arising should be known as immaterial.

Occurrence is material, non-occurrence should be known as immaterial.

Sign is material, signlessness should be known as immaterial.

Accumulation is material, non-accumulation should be known as immaterial.

Rebirth is material, non-rebirth should be known as immaterial.

Destination is material, non-destination should be known as immaterial.

Manifestation is material, non-manifestation should be known as immaterial.

Appearance is material, non-appearance should be known as immaterial.

Birth is material, non-birth should be known as immaterial.

Aging is material, non-aging should be known as immaterial.

Illness is material, non-illness should be known as immaterial.

Death is material, deathlessness should be known as immaterial.

Sorrow is material, non-sorrow should be known as immaterial.

Lamentation is material, non-lamentation should be known as immaterial.

Despair is material, non-despair should be known as immaterial.

Arising should be known as formations.

Occurrence should be known as formations.

Sign should be known as formations.

Accumulation should be known as formations.

Rebirth should be known as formations.

Destination should be known as formations.

Manifestation should be known as formations.

Appearance should be known as formations.

Birth should be known as formations.

Aging should be known as formations.

Illness should be known as formations.

Death should be known as formations.

Grief should be known as formations.

Lamentation should be known as formations.

Distress should be known as formations.

The non-arising should be known as Nibbāna.

The non-occurrence should be known as Nibbāna.

The signless should be known as Nibbāna.

The non-accumulation should be known as Nibbāna.

The non-rebirth-linking should be known as Nibbāna.

The non-destination should be known as Nibbāna.

The non-manifestation should be known as Nibbāna.

The non-reappearance should be known as Nibbāna.

The unborn should be known as Nibbāna.

The ageless should be known as Nibbāna.

The disease-free should be known as Nibbāna.

The deathless should be known as Nibbāna.

The grief-free should be known as Nibbāna.

The lamentation-free should be known as Nibbāna.

The distress-free should be known as Nibbāna.

The arising is formations, the non-arising should be known as Nibbāna.

The occurrence is formations, the non-occurrence should be known as Nibbāna.

The sign is formations, the signless should be known as Nibbāna.

The accumulation is formations, the non-accumulation should be known as Nibbāna.

The rebirth-linking is formations, the non-rebirth-linking should be known as Nibbāna.

The destination is formations, the non-destination should be known as Nibbāna.

The manifestation is formations, the non-manifestation should be known as Nibbāna.

The reappearance is formations, the non-reappearance should be known as Nibbāna.

The birth is formations, the unborn should be known as Nibbāna.

The aging is formations, the ageless should be known as Nibbāna.

The disease is formations, the disease-free should be known as Nibbāna.

The death is formations, the deathless should be known as Nibbāna.

The grief is formations, the grief-free should be known as Nibbāna.

The lamentation is formations, the lamentation-free should be known as Nibbāna.

The distress is formations, the distress-free should be known as Nibbāna.

First recitation section.

The aspect of grasping should be known; the aspect of surrounding should be known; the aspect of fulfilling should be known; the aspect of one-pointedness should be known; the aspect of non-distraction should be known; the aspect of grasping should be known; the aspect of non-fear should be known; the aspect of non-turbidity should be known; the aspect of non-staining should be known; the aspect of the mind's establishment in oneness should be known; the aspect of the object should be known; the aspect of the range should be known; the aspect of abandonment should be known; the aspect of relinquishment should be known; the aspect of emergence should be known; the aspect of turning away should be known; the aspect of peace should be known; the aspect of excellence should be known.

The state of liberation is to be directly known; The state of being without defilements is to be directly known; The state of crossing over is to be directly known; The state of signlessness is to be directly known; The state of desirelessness is to be directly known; The state of emptiness is to be directly known; The state of single flavor is to be directly known; The state of non-transgression is to be directly known; The state of conjunction is to be directly known; The state of leading out is to be directly known; The state of cause is to be directly known; The state of vision is to be directly known; The state of predominance is to be directly known.

The state of non-distraction in tranquility is to be directly known; The state of observation in insight is to be directly known; The state of single flavor in tranquility and insight is to be directly known; The state of non-transgression in conjunction is to be directly known.

The state of undertaking in training is to be directly known;

The state of range in the object is to be directly known;

The state of uplifting the sluggish mind is to be directly known;

The state of restraining the agitated mind is to be directly known;

The state of equanimity towards both purities is to be directly known;

The state of attainment of distinction is to be directly known;

The state of further penetration is to be directly known;

The state of realization of truth is to be directly known;

The state of establishment in cessation is to be directly known.

The state of resolution in the faculty of faith is to be directly known;

The state of uplifting in the faculty of energy is to be directly known;

The state of presence in the faculty of mindfulness is to be directly known;

The state of non-distraction in the faculty of concentration is to be directly known;

The state of vision in the faculty of wisdom is to be directly known.

The state of unshakability in faith against faithlessness is to be directly known;

The state of unshakability in energy against laziness is to be directly known;

The state of unshakability in mindfulness against negligence is to be directly known;

The state of unshakability in concentration against restlessness is to be directly known;

The state of unshakability in wisdom against ignorance is to be directly known.

The state of presence in the enlightenment factor of mindfulness is to be directly known;

The state of investigation in the enlightenment factor of investigation of states is to be directly known;

The state of uplifting in the enlightenment factor of energy is to be directly known;

The state of pervasion in the enlightenment factor of pīti is to be directly known;

The state of calm in the enlightenment factor of tranquility is to be directly known;

The state of non-distraction in the enlightenment factor of concentration is to be directly known;

The state of consideration in the enlightenment factor of equanimity is to be directly known.

The state of vision in right view is to be directly known;

The state of application in right intention is to be directly known;

The state of restraint in right speech is to be directly known;

The state of initiation in right action is to be directly known;

The state of purification in right livelihood is to be directly known;

The state of uplifting in right effort is to be directly known.

The establishment aspect of right mindfulness should be known;

The non-distraction aspect of right concentration should be known.

The dominance aspect of the faculties should be known;

The unshakable aspect of the powers should be known;

The leading to deliverance aspect of the enlightenment factors should be known;

The causal aspect of the path should be known;

The establishment aspect of the foundations of mindfulness should be known;

The striving aspect of the right efforts should be known;

The accomplishment aspect of the bases of spiritual power should be known.

The truth aspect of the truths should be known; The calming aspect of the exertions should be known; The realization aspect of the fruits should be known. The directing aspect of attention should be known; The examining aspect of examination should be known; The pervading aspect of pīti should be known; The saturating aspect of happiness should be known.

The one-pointedness aspect of the mind should be known. The directing aspect should be known; The knowing aspect should be known; The knowing aspect should be known; The perceiving aspect should be known; The unification aspect should be known.

The knowing aspect through direct knowing should be known; The discerning aspect through full knowing should be known; The relinquishing aspect through abandonment should be known; The single-flavor aspect through development should be known; The touching aspect through realization should be known; The aspect of the aggregates should be known; The aspect of the elements should be known; The aspect of the sense bases should be known; The aspect of the conditioned should be known; The aspect of the unconditioned should be known.

The aspect of the mind should be known; The aspect of the immediate condition of the mind should be known; The aspect of the emergence of the mind should be known; The aspect of the turning away of the mind should be known; The aspect of the cause of the mind should be known; The aspect of the condition of the mind should be known; The aspect of the basis of the mind should be known; The aspect of the ground of the mind should be known; The aspect of the object of the mind should be known; The aspect of the range of the mind should be known; The aspect of the conduct of the mind should be known; The aspect of the destination of the mind should be known; The aspect of the inclination of the mind should be known; The aspect of the leading to deliverance of the mind should be known; The aspect of the escape of the mind should be known.

The directing aspect in oneness should be known; The knowing aspect in oneness should be known; The knowing aspect in oneness should be known; The perceiving aspect in oneness should be known; The unification aspect in oneness should be known; (...)

The entering aspect in oneness should be known; The confidence aspect in oneness should be known; The establishing aspect in oneness should be known.

The state of release should be known; The state of seeing this is peaceful should be known; The state of having done should be known; The state of being the basis should be known; The state of being undertaken should be known; The state of being familiar should be known; The state of being well-started should be known; The state of being grasped should be known.

The state of being surrounded should be known; The state of being complete should be known; The state of being gathered should be known; The state of determination should be known; The state of practice should be known; The state of development should be known; The state of making much of should be known; The state of being well-risen should be known; The state of being well-released should be known; The state of awakening should be known; The state of re-awakening should be known; The state of being awakened should be known; The state of full awakening should be known; The state of enlightenment should be known; The state of re-enlightenment should be known; The state of being enlightened should be known; The state of full enlightenment should be known; The state of factors of enlightenment should be known; The state of re-factors of enlightenment should be known; The state of being factors of enlightenment should be known; The state of full factors of enlightenment should be known; The state of illumination should be known; The state of brightening should be known; The state of re-brightening should be known; The state of being brightened should be known; The state of being well-illuminated should be known.

The state of heating should be known; The state of shining should be known; The state of burning defilements should be known; The state of being pure should be known; The state of being spotless should be known; The state of being stainless should be known; The state of being even should be known; The state of being timely should be known; The state of seclusion should be known; The state of practice of seclusion should be known.

The state of dispassion should be known; The state of practice of dispassion should be known; The state of cessation should be known; The state of practice of cessation should be known; The state of relinquishment should be known; The state of practice of relinquishment should be known; The state of liberation should be known; The state of practice of liberation should be known.

The state of desire should be known; The state of the root of desire should be known; The state of the foot of desire should be known; The state of the striving of desire should be known; The state of the success of desire should be known; The state of the resolution of desire should be known. One should know the aspect of desire related to seizing; One should know the aspect of desire related to attending; One should know the aspect of desire related to non-distraction; One should know the aspect of desire related to seeing.

One should know the aspect of energy; One should know the aspect of energy related to the root; One should know the aspect of energy related to the base; One should know the aspect of energy related to striving; One should know the aspect of energy related to accomplishment; One should know the aspect of energy related to determination.

One should know the aspect of energy related to seizing;

One should know the aspect of energy related to attending;

One should know the aspect of energy related to non-distraction;

One should know the aspect of energy related to seeing.

One should know the aspect of mind;

One should know the aspect of mind related to the root;

One should know the aspect of mind related to the base;

One should know the aspect of mind related to striving;

One should know the aspect of mind related to accomplishment;

One should know the aspect of mind related to determination;

One should know the aspect of mind related to seizing;

One should know the aspect of mind related to attending;

One should know the aspect of mind related to non-distraction;

One should know the aspect of mind related to seeing.

One should know the aspect of investigation;

One should know the aspect of investigation related to the root;

One should know the aspect of investigation related to the base;

One should know the aspect of investigation related to striving;

One should know the aspect of investigation related to accomplishment;

One should know the aspect of investigation related to determination;

One should know the aspect of investigation related to seizing;

One should know the aspect of investigation related to attending;

One should know the aspect of investigation related to non-distraction;

One should know the aspect of investigation related to seeing.

One should know the aspect of suffering;

One should know the aspect of suffering related to oppression;

One should know the aspect of suffering related to being conditioned;

One should know the aspect of suffering related to burning;

One should know the aspect of suffering related to change.

One should know the aspect of arising;

One should know the aspect of arising related to accumulation;

One should know the aspect of arising related to the cause;

One should know the aspect of arising related to conjunction;

One should know the aspect of arising related to obstruction.

One should know the aspect of cessation;

One should know the aspect of cessation related to escape;

One should know the aspect of cessation related to seclusion;

One should know the aspect of cessation related to the unconditioned;

One should know the aspect of cessation related to the deathless.

One should know the aspect of the path;

One should know the aspect of the path related to leading out;

One should know the aspect of the path related to the cause;

One should know the aspect of the path related to seeing;

One should know the aspect of the path related to mastery.

One should know the aspect of suchness;

One should know the aspect of non-self.

The meaning of truth should be known.

The meaning of realization should be known; The meaning of recognition should be known; The meaning of full knowing should be known; The meaning of the Dhamma should be known; The meaning of elements should be known; The meaning of knowing should be known; The meaning of direct experience should be known; The meaning of contact should be known; The meaning of penetration should be known. Renunciation should be known; Non-ill will should be known; Perception of light should be known; Non-distraction should be known; Discrimination of Dhamma should be known; Knowing should be known; Joy should be known.

The first jhāna should be known; The second jhāna should be known; The third jhāna should be known; The fourth jhāna should be known.

The attainment of the sphere of infinite space should be known; The attainment of the sphere of infinite consciousness should be known; The attainment of the sphere of nothingness should be known; The attainment of the sphere of neither perception nor non-perception should be known.

Contemplation of impermanence should be known; Contemplation of suffering should be known; Contemplation of non-self should be known; Contemplation of disenchantment should be known; Contemplation of dispassion should be known; Contemplation of cessation should be known; Contemplation of relinquishment should be known; Contemplation of destruction should be known; Contemplation of fading away should be known; Contemplation of change should be known; Contemplation of the signless should be known; Contemplation of the desireless should be known; Contemplation of emptiness should be known; Contemplation of higher wisdom should be known; Knowing and vision of things as they are should be known; Contemplation of danger should be known; Contemplation of reflection should be known; Contemplation of turning away should be known.

The path of stream-entry should be known; The fruition of stream-entry should be known; The path of once-returning should be known; The fruition of once-returning should be known; The path of non-returning should be known; The fruition of non-returning should be known; The path of arahantship should be known; The fruition of arahantship should be known.

Faith faculty should be known by the meaning of resolution; Energy faculty should be known by the meaning of exertion; Mindfulness faculty should be known by the meaning of presence; Concentration faculty should be known by the meaning of non-distraction; Wisdom faculty should be known by the meaning of seeing.

Faith power should be known by the meaning of unshakability in the absence of faith; Energy power should be known by the meaning of unshakability in laziness; Mindfulness power should be known by the meaning of unshakability in heedlessness.

The power of concentration should be known as unshakable in elevation; The power of wisdom should be known as unshakable in ignorance; The factor of mindfulness should be known as established.

The factor of investigation of states should be known as investigative; The factor of energy should be known as exertive; The factor of pīti should be known as pervasive; The factor of tranquility should be known as calming; The factor of concentration should be known as unshakable; The factor of equanimity should be known as reflective.

Right view should be known as seeing; Right intention should be known as resolving; Right speech should be known as grasping; Right action should be known as arising; Right livelihood should be known as purifying; Right effort should be known as exertive; Right mindfulness should be known as established; Right concentration should be known as unshakable.

The faculties should be known as dominant; The powers should be known as unshakable; The factors of enlightenment should be known as leading out; The path should be known as causal; The foundations of mindfulness should be known as established; The right efforts should be known as striving; The bases of spiritual power should be known as achieving; The truths should be known as real.

Calm should be known as unshakable; Insight should be known as attending; Calm and insight should be known as having one taste; The union should be known as not surpassing.

The purity of virtue should be known as restraint; The purity of mind should be known as unshakable; The purity of view should be known as seeing; Liberation should be known as freed; Knowing should be known as penetrating; Release should be known as relinquishing; The knowing of destruction should be known as cutting off; The knowing of non-arising should be known as subsiding.

Desire should be known as the root; Attention should be known as arising; Contact should be known as converging; Feeling should be known as converging; Concentration should be known as the leader; Mindfulness should be known as dominant; Wisdom should be known as surpassing; Release should be known as the essence; Nirvana should be known as the ultimate end.

Whatever phenomena are known, those phenomena are known.

The knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: These phenomena are to be fully known by listening attentively, that knowing is wisdom, the knowing based on hearing.

Description of what is to be fully known.

Second recitation.

How are these phenomena to be fully known by listening attentively, that knowing is wisdom, the knowing based on hearing?

One phenomenon is to be fully known: Contact, which is with defilements and clinging.

Two phenomena are to be fully known: Name and form.

Three phenomena are to be fully known: Three kinds of feelings.

Four phenomena are to be fully known:

Four kinds of nutriments.

Five phenomena are to be fully known: Five aggregates of clinging.

Six phenomena are to be fully known: Six internal sense bases.

Seven phenomena are to be fully known: Seven stations of consciousness.

Eight phenomena are to be fully known: Eight worldly conditions.

Nine phenomena are to be fully known: Nine abodes of beings.

Ten phenomena are to be fully known: Ten sense bases.

Everything should be fully known.

And what should be fully known?

The eye should be fully known; Forms should be fully known; Eye-consciousness should be fully known; Eye-contact should be fully known; Whatever feeling arises with eye-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be fully known.

The ear should be fully known; Sounds should be fully known...

The nose should be fully known, odors should be fully known...

The tongue should be fully known; tastes should be fully known...

The body should be fully known; tactile objects should be fully known...

The mind should be fully known; mental phenomena should be fully known...

Mind-consciousness should be fully known; Mind-contact should be fully known; Whatever feeling arises with mind-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be fully known.

Form should be fully known...

Feeling should be fully known...

Perception should be fully known...

Mental formations should be fully known...

Consciousness should be fully known...

The eye should be fully known...

Old age and death should be fully known...

The deathless, Nibbāna, should be fully known in the sense of the ultimate goal.

For those phenomena which one strives to obtain, those phenomena are obtained, thus those phenomena are both fully known and crossed over.

Striving to obtain renunciation, renunciation is obtained.

Thus, that phenomenon is both fully known and crossed over.

Striving to obtain non-ill will, non-ill will is obtained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the perception of light, the perception of light is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain non-distraction, non-distraction is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the discernment of phenomena, the discernment of phenomena is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain knowing, knowing is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain joy, joy is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the first jhāna, the first jhāna is attained.

Thus, that Dhamma is both fully known and crossed over.

The second jhāna ... ... ...

For one striving to attain the fourth jhāna, the fourth jhāna is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the attainment of the realm of infinite space, the attainment of the realm of infinite space is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the attainment of the realm of infinite consciousness, the attainment of the realm of infinite consciousness is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the attainment of the realm of nothingness, the attainment of the realm of nothingness is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the attainment of the realm of neither-perception-nor-non-perception, the attainment of the realm of neither-perception-nor-non-perception is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of impermanence, the contemplation of impermanence is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of suffering, the contemplation of suffering is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of non-self, the contemplation of non-self is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of dispassion, the contemplation of dispassion is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of cessation, the contemplation of cessation is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of relinquishment, the contemplation of relinquishment is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of destruction, the contemplation of destruction is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of fading away, the contemplation of fading away is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of change, the contemplation of change is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of the signless, the contemplation of the signless is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of the desireless, the contemplation of the desireless is attained.

Thus, that Dhamma is both fully known and crossed over.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of emptiness, the contemplation of emptiness is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of higher wisdom, the contemplation of higher wisdom is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the knowing and vision of things as they really are, the knowing and vision of things as they really are is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of danger, the contemplation of danger is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of reflection, the contemplation of reflection is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the contemplation of turning away, the contemplation of turning away is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the path of stream-entry, the path of stream-entry is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the path of the Once-Returner, the path of the Once-Returner is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the path of the Non-Returner, the path of the Non-Returner is attained.

Thus, that Dhamma is both fully known and crossed over.

For one striving to attain the path of Arahantship, the path of Arahantship is attained.

Thus, those Dhammas are both fully known and crossed over.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: These Dhammas are to be fully known means attentive listening, knowing that wisdom is knowing based on hearing.

Explanation of what is to be fully known.

How is it that these Dhammas are to be abandoned means attentive listening, knowing that wisdom is knowing based on hearing?

One Dhamma is to be abandoned: the conceit I am.

Two Dhammas are to be abandoned: ignorance and craving for becoming.

Three Dhammas are to be abandoned: the three cravings.

Four Dhammas are to be abandoned: the four floods.

Five Dhammas are to be abandoned: the five hindrances.

Six Dhammas are to be abandoned: the six groups of craving.

Seven Dhammas are to be abandoned: the seven underlying tendencies.

Eight Dhammas are to be abandoned: the eight wrong factors.

Nine Dhammas are to be abandoned: the nine roots of craving.

Ten Dhammas are to be abandoned: the ten wrong factors.

Two types of abandonment: abandonment by eradication, abandonment by subsiding.

Abandonment by eradication is cultivated by developing the supramundane path leading to destruction; abandonment by subsiding occurs at the moment of fruition.

Three types of abandonment: the escape from sensual pleasures is renunciation; the escape from form is the formless; whatever is conditioned and dependently arisen, its cessation is the escape.

For one who has attained renunciation, sensual pleasures are both abandoned and relinquished.

For one who has attained the formless, forms are both abandoned and relinquished.

For one who has attained cessation, formations are both abandoned and relinquished.

Four types of abandonment: one abandons by penetrating the truth of suffering through full knowing; one abandons by penetrating the truth of the origin through abandonment; one abandons by penetrating the truth of cessation through realization.

Piercing through the realization of the development of the mind, one abandons.

Five types of abandonment: Suppression abandonment, substitution abandonment, eradication abandonment, tranquilization abandonment, and escape abandonment.

Suppression abandonment is for one who develops the first jhāna to suppress the hindrances; Substitution abandonment is for one who develops the concentration that leads to penetration to abandon views; Eradication abandonment is for one who develops the noble path leading to destruction; Tranquilization abandonment is at the moment of fruition; Escape abandonment is the cessation, Nibbāna.

Everything should be abandoned.

And what should be abandoned?

The eye should be abandoned; Forms should be abandoned; Eye-consciousness should be abandoned; Eye-contact should be abandoned; Whatever feeling arises with eye-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be abandoned.

The ear should be abandoned; Sounds should be abandoned; The nose should be abandoned; Odors should be abandoned; The tongue should be abandoned; Tastes should be abandoned; The body should be abandoned; Tangible objects should be abandoned; The mind should be abandoned; Mental objects should be abandoned; Mind-consciousness should be abandoned; Mind-contact should be abandoned; Whatever feeling arises with mind-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be abandoned.

Seeing form, one abandons; seeing feeling, one abandons; seeing perception, one abandons; seeing formations, one abandons; seeing consciousness, one abandons.

The eye... ......

Old age and death... ......

Seeing the deathless Nibbāna as the ultimate end, one abandons.

Whatever phenomena are abandoned, those phenomena are relinquished.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: These phenomena should be abandoned is the hearing, that knowing is wisdom, the knowing born of hearing.

The third recitation section.

How is it that these phenomena should be developed is the hearing, that knowing is wisdom, the knowing born of hearing?

One phenomenon should be developed: Mindfulness of the body accompanied by pleasure.

Two phenomena should be developed: Calm and insight.

Three phenomena should be developed: Three types of concentration.

Four phenomena should be developed: Four dwellings of mindfulness.

Five phenomena should be developed: Five-factored concentration.

Six phenomena should be developed: Six recollections.

Seven phenomena should be developed: the seven factors of enlightenment.

Eight things to be developed: the noble eightfold path.

Nine things to be developed: the nine factors of purification.

Ten things to be developed: the ten kasinas.

Two types of development: worldly development and supramundane development.

Three types of development: development of wholesome states in the realm of form, development of wholesome states in the formless realm, development of unconditioned wholesome states.

Development of wholesome states in the realm of form can be inferior, moderate, or superior.

Development of wholesome states in the formless realm can be inferior, moderate, or superior.

Development of unconditioned wholesome states is superior.

Four types of development: development by penetrating the truth of suffering, development by penetrating the truth of the origin of suffering, development by penetrating the truth of the cessation of suffering, development by penetrating the truth of the path leading to the cessation of suffering.

These are the four types of development.

Another four types of development: development of seeking, development of acquisition, development of uniformity, development of cultivation.

What is the development of seeking?

For all those who enter concentration, the states that arise there have a uniform nature: this is the development of seeking.

What is the development of acquisition?

For all those who have entered concentration, the states that arise there do not surpass each other: this is the development of acquisition.

What is the development of uniformity?

When developing the faculty of faith in terms of resolution, the four faculties become uniform due to the faculty of faith: this is the development of uniformity of faculties.

When developing the faculty of energy in terms of exertion, the four faculties become uniform due to the faculty of energy: this is the development of uniformity of faculties.

When developing the faculty of mindfulness in terms of presence, the four faculties become uniform due to the faculty of mindfulness: this is the development of uniformity of faculties.

When developing the faculty of concentration in terms of non-distraction, the four faculties become uniform due to the faculty of concentration: this is the development of uniformity of faculties.

When developing the faculty of wisdom in terms of seeing, the four faculties become uniform due to the faculty of wisdom:

this is the development of uniformity of faculties.

When developing the power of faith in terms of unshakable confidence, the four powers become uniform due to the power of faith:

The cultivation of the powers with a single essence.

For one who develops the power of energy with the unshakable quality in laziness, due to the power of energy, the four powers become of a single essence: The cultivation of the powers with a single essence.

For one who develops the power of mindfulness with the unshakable quality in heedlessness, due to the power of mindfulness, the four powers become of a single essence: The cultivation of the powers with a single essence.

For one who develops the power of concentration with the unshakable quality in restlessness, due to the power of concentration, the four powers become of a single essence: The cultivation of the powers with a single essence.

For one who develops the power of wisdom with the unshakable quality in ignorance, due to the power of wisdom, the four powers become of a single essence: The cultivation of the powers with a single essence.

For one who develops the enlightenment factor of mindfulness with the quality of presence, due to the enlightenment factor of mindfulness, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of investigation of states with the quality of investigation, due to the enlightenment factor of investigation of states, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of energy with the quality of exertion, due to the enlightenment factor of energy, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of pīti with the quality of pervasion, due to the enlightenment factor of pīti, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of tranquility with the quality of calm, due to the enlightenment factor of tranquility, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of concentration with the quality of non-distraction, due to the enlightenment factor of concentration, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops the enlightenment factor of equanimity with the quality of reflection, due to the enlightenment factor of equanimity, the six enlightenment factors become of a single essence: The cultivation of the enlightenment factors with a single essence.

For one who develops right view with the quality of seeing, due to right view, the seven path factors become of a single essence: The cultivation of the path factors with a single essence.

For one who develops right intention with the quality of resolve, due to right intention, the seven path factors become of a single essence: The cultivation of the path factors with a single essence.

For one who develops right speech with the quality of restraint, due to right speech, the seven path factors become of a single essence: The cultivation of the path factors with a single essence.

By cultivating right action, the seven factors of the path become unified: the cultivation of the factors of the path as a single essence.

By cultivating right livelihood, the seven factors of the path become unified: the cultivation of the factors of the path as a single essence.

By cultivating right effort, the seven factors of the path become unified: the cultivation of the factors of the path as a single essence.

By cultivating right mindfulness, the seven factors of the path become unified: the cultivation of the factors of the path as a single essence.

By cultivating right concentration, the seven factors of the path become unified: the cultivation of the factors of the path as a single essence.

This is the cultivation of a single essence.

What is the cultivation of repeated practice?

Here, a disciple practices in the morning, practices at midday, practices in the evening, practices before meals, practices after meals, practices in the first watch of the night, practices in the middle watch of the night, practices in the last watch of the night, practices at night, practices during the day, practices both night and day, practices in the dark, practices in the light, practices in the rainy season, practices in the cold season, practices in the hot season, practices in youth, practices in middle age, practices in old age: this is the cultivation of repeated practice.

These are the four types of cultivation.

There are also four other types of cultivation: the cultivation of not surpassing the arisen states, the cultivation of the faculties as a single essence, the cultivation of the energy that supports them, and the cultivation of repeated practice.

How is the cultivation of not surpassing the arisen states?

When abandoning sense satisfaction, the states arisen through renunciation do not surpass each other: this is the cultivation of not surpassing the arisen states.

When abandoning ill will, the states arisen through non-ill will do not surpass each other: this is the cultivation of not surpassing the arisen states.

When abandoning sloth and torpor, the states arisen through perception of light do not surpass each other: this is the cultivation of not surpassing the arisen states.

When abandoning restlessness, the states arisen through non-distraction do not surpass each other: this is the cultivation of not surpassing the arisen states.

When abandoning doubt, the states arisen through the establishment of the Dhamma do not surpass each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning ignorance, the states arisen through knowing do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning discontent, the states arisen through joy do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning hindrances, the states arisen through the first jhāna do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning initial and sustained attention, the states arisen through the second jhāna do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning pīti, the states arisen through the third jhāna do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning pleasure and pain, the states arisen through the fourth jhāna do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of form, the perception of resistance, and the perception of diversity, the states arisen through the attainment of the realm of infinite space do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of the realm of infinite space, the states arisen through the attainment of the realm of infinite consciousness do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of the realm of nothingness, the states arisen through the attainment of the realm of neither-perception-nor-non-perception do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of permanence, the states arisen through the contemplation of impermanence do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of pleasure, the states arisen through the contemplation of suffering do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning the perception of self, the states arisen through the contemplation of non-self do not transgress each other:

There, the cultivation is in the sense of not transgressing the arisen states.

For one abandoning delight, the states arisen through the contemplation of disenchantment do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning greed, the phenomena arisen through the contemplation of dispassion do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning arising, the phenomena arisen through the contemplation of cessation do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning grasping, the phenomena arisen through the contemplation of relinquishment do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning the perception of solidity, the phenomena arisen through the contemplation of destruction do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning accumulation, the phenomena arisen through the contemplation of decay do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning the perception of permanence, the phenomena arisen through the contemplation of change do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning the sign, the phenomena arisen through the contemplation of the signless do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning aspiration, the phenomena arisen through the contemplation of the desireless do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning adherence, the phenomena arisen through the contemplation of emptiness do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning adherence to essence, the phenomena arisen through the contemplation of superior wisdom do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning adherence to delusion, the phenomena arisen through the contemplation of true knowing and vision do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning adherence to attachment, the phenomena arisen through the contemplation of danger do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning without consideration, the phenomena arisen through the contemplation of consideration do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

For one abandoning adherence to bondage, the phenomena arisen through the contemplation of detachment do not transgress each other: There, the cultivation is in the sense of not transgressing the arisen phenomena.

When one abandons the defilements that are visible through the path of stream-entry, the arisen states do not surpass each other: There, the cultivation is in the sense of the arisen states not surpassing each other.

When one abandons the coarse defilements through the path of once-returning, the arisen states do not surpass each other: There, the cultivation is in the sense of the arisen states not surpassing each other.

When one abandons the underlying defilements through the path of non-returning, the arisen states do not surpass each other: There, the cultivation is in the sense of the arisen states not surpassing each other.

When one abandons all defilements through the path of arahantship, the arisen states do not surpass each other: There, the cultivation is in the sense of the arisen states not surpassing each other.

Thus, the cultivation is in the sense of the arisen states not surpassing each other.

How is the cultivation in the sense of the faculties having a single taste?

When one abandons sense satisfaction through renunciation, the five faculties have a single taste: The cultivation is in the sense of the faculties having a single taste.

When one abandons ill-will through non-ill-will, the five faculties have a single taste: The cultivation is in the sense of the faculties having a single taste ... ... ...

When one abandons all defilements through the path of arahantship, the five faculties have a single taste: The cultivation is in the sense of the faculties having a single taste.

Thus, the cultivation is in the sense of the faculties having a single taste.

How is the cultivation in the sense of the accompanying effort?

When one abandons sense satisfaction through renunciation, effort accompanies: The cultivation is in the sense of the accompanying effort.

When one abandons ill-will through non-ill-will, effort accompanies: The cultivation is in the sense of the accompanying effort ... ... ...

When one abandons all defilements through the path of arahantship, effort accompanies: The cultivation is in the sense of the accompanying effort.

Thus, the cultivation is in the sense of the accompanying effort.

How is the cultivation in the sense of practice?

When one abandons sense satisfaction, one practices renunciation: The cultivation is in the sense of practice.

When one abandons ill-will, one practices non-ill-will: The cultivation is in the sense of practice ... ... ...

When one abandons all defilements, one practices the path of arahantship: The cultivation is in the sense of practice.

Thus, the cultivation is in the sense of practice.

These four cultivations are developed by seeing form, by seeing feeling, by seeing perception, by seeing formations, by seeing consciousness, by seeing the eye ... ... ...

by seeing aging and death ... ... ...

by seeing the deathless Nibbāna as the ultimate goal.

Whatever states are cultivated, those states have a single taste.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: These phenomena should be developed, thus listening attentively, that knowing is wisdom, knowing based on hearing.

Explanation of what should be developed.

The fourth recitation section.

How is it that these phenomena should be realized, thus listening attentively, that knowing is wisdom, knowing based on hearing?

One phenomenon should be realized: The unshakable liberation of mind.

Two phenomena should be realized: Knowing and liberation.

Three phenomena should be realized: The three knowings.

Four phenomena should be realized: The four fruits of recluseship.

Five phenomena should be realized: The five aggregates of clinging.

Six phenomena should be realized: The six higher knowings.

Seven phenomena should be realized: The seven powers of one free from defilements.

Eight phenomena should be realized: The eight liberations.

Nine phenomena should be realized: The nine successive cessations.

Ten phenomena should be realized: The ten states of one beyond training.

Everything should be realized.

And what should be realized as everything?

The eye should be realized; Forms should be realized; Eye-consciousness should be realized; Eye-contact should be realized; And whatever feeling arises with eye-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be realized.

The ear should be realized; Sounds should be realized...

The nose should be realized; Odors should be realized...

The tongue should be realized; Tastes should be realized...

The body should be realized; Tangible objects should be realized...

The mind should be realized; Mental phenomena should be realized; Mind-consciousness should be realized; Mind-contact should be realized; And whatever feeling arises with mind-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, that too should be realized.

Seeing form, one realizes it, Seeing feeling, one realizes it, Seeing perception, one realizes it, Seeing formations, one realizes it, Seeing consciousness, one realizes it.

The eye... ......

Old age and death... ......

Seeing the deathless element, Nibbāna, as the ultimate goal, one realizes it.

Whatever phenomena are realized, those phenomena are experienced.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: These phenomena should be realized, thus listening attentively, that knowing is wisdom, knowing based on hearing.

How is it that these phenomena are conducive to decline, these phenomena are conducive to stability, these phenomena are conducive to distinction, these phenomena are conducive to penetration: this attentive listening, that knowing, wisdom, and knowing based on hearing?

For one who has attained the first jhāna, perceptions and attentions accompanied by sensuality arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established: a phenomenon conducive to stability.

Perceptions and attentions accompanied by the absence of initial application arise: a phenomenon conducive to distinction.

Perceptions and attentions accompanied by disenchantment arise, associated with dispassion: a phenomenon conducive to penetration.

For one who has attained the second jhāna, perceptions and attentions accompanied by initial application arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established: a phenomenon conducive to stability.

Perceptions and attentions accompanied by equanimity and pleasure arise: a phenomenon conducive to distinction.

Perceptions and attentions accompanied by disenchantment arise, associated with dispassion: a phenomenon conducive to penetration.

For one who has attained the third jhāna, perceptions and attentions accompanied by pīti and pleasure arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established: a phenomenon conducive to stability.

Perceptions and attentions accompanied by neither-pain-nor-pleasure arise: a phenomenon conducive to distinction.

Perceptions and attentions accompanied by disenchantment arise, associated with dispassion: a phenomenon conducive to penetration.

For one who has attained the fourth jhāna, perceptions and attentions accompanied by equanimity arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established: a phenomenon conducive to stability.

Perceptions and attentions accompanied by the realm of infinite space arise: a phenomenon conducive to distinction.

Perceptions and attentions accompanied by disenchantment arise, associated with dispassion: a phenomenon conducive to penetration.

For one who has attained the realm of infinite space, perceptions and attentions accompanied by form arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established: a phenomenon conducive to stability.

Perceptions and attentions accompanied by the realm of infinite consciousness arise: a phenomenon conducive to distinction.

Perceptions and attentions accompanied by disenchantment arise, associated with dispassion: a phenomenon conducive to penetration.

For one who has attained the realm of infinite consciousness, perceptions and attentions accompanied by the realm of infinite space arise: a phenomenon conducive to decline.

When mindfulness in accordance with that phenomenon is established:

a phenomenon conducive to stability. Perceptions and attentions accompanied by the realm of nothingness arise: The quality of distinction.

Perceptions and attentions accompanied by disenchantment arise, connected with dispassion: The quality of penetration.

One who attains the realm of nothingness, perceptions and attentions accompanied by the realm of infinite consciousness arise: The quality of decline.

Mindfulness in accordance with the Dhamma is established: The quality of stability.

Perceptions and attentions accompanied by the realm of neither-perception-nor-non-perception arise: The quality of distinction.

Perceptions and attentions accompanied by disenchantment arise, connected with dispassion: The quality of penetration.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: These qualities are conducive to decline, these qualities are conducive to stability, these qualities are conducive to distinction, these qualities are conducive to penetration, attentive listening, that knowing is wisdom, knowing based on hearing.

How is it that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all phenomena are non-self attentive listening, that knowing is wisdom, knowing based on hearing?

Form is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of being insubstantial attentive listening, that knowing is wisdom, knowing based on hearing.

Feeling...

Perception...

Formations...

Consciousness...

Eye... ......

Old age and death are impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of being insubstantial attentive listening, that knowing is wisdom, knowing based on hearing.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: All conditioned phenomena are impermanent, all conditioned phenomena are suffering, all phenomena are non-self attentive listening, that knowing is wisdom, knowing based on hearing.

How is it that this is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering attentive listening, that knowing is wisdom, knowing based on hearing?

What is the noble truth of suffering?

Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

What is birth?

The birth, coming to be, the descent, the arising, the manifestation of the aggregates, the acquisition of the sense bases of various beings in various groups: This is called birth.

What is aging?

The aging, decrepitude, brokenness, graying, wrinkling, decline of life, weakening of the faculties of various beings in various groups: This is called aging.

What is death?

The passing away, falling away, breaking up, disappearance, death, dying, end of life, breaking up of the aggregates, casting off of the body, cessation of the life faculty of various beings from various groups of beings: this is called death.

What is sorrow?

When one is affected by the loss of relatives, the loss of wealth, the loss of health, the loss of virtue, the loss of views, or any other kind of loss, or when one is affected by any kind of suffering, the sorrow, lamentation, grieving, internal sorrow, internal lamentation, mental distress, dejection, sorrowful dart: this is called sorrow.

What is lamentation?

When one is affected by the loss of relatives, the loss of wealth, the loss of health, the loss of virtue, the loss of views, or any other kind of loss, or when one is affected by any kind of suffering, the wailing, lamentation, crying out, lamenting, wailing, crying out loud, wailing loudly, verbal outcry, loud outcry, loud lamentation: this is called lamentation. What is pain? The bodily unpleasantness, bodily pain, unpleasant feeling born of bodily contact, painful feeling born of bodily contact: this is called pain.

What is mental distress?

The mental unpleasantness, mental pain, unpleasant feeling born of mental contact, painful feeling born of mental contact: this is called mental distress. What is despair? When one is affected by the loss of relatives, the loss of wealth, the loss of health, the loss of virtue, the loss of views, or any other kind of loss, or when one is affected by any kind of suffering, the despair, despondency, despairing, despondency, being in despair, being despondent: this is called despair.

What is association with the disliked?

Here, when one has forms, sounds, smells, tastes, tactile objects that are undesirable, unpleasant, disagreeable, or when one has people who wish for one's harm, ill-will, discomfort, or lack of safety, the meeting, encounter, coming together, mixing with them: this is called association with the disliked.

What is the suffering of separation from the loved ones?

Here, for someone who has desirable, beloved, and pleasing forms, sounds, smells, tastes, and touches, or who has those who wish for their welfare, benefit, comfort, and security, such as a mother, father, brother, sister, friends, companions, relatives, or blood relations, the non-association, non-meeting, non-union, and separation from them: this is called the suffering of separation from the loved ones.

What is the suffering of not getting what one wants?

For beings subject to birth, this wish arises: Oh, if only we were not subject to birth, and birth would not come to us.

But this cannot be achieved by mere wishing: this is also the suffering of not getting what one wants.

For beings subject to aging...

For beings subject to illness...

For beings subject to death...

For beings subject to sorrow, lamentation, pain, grief, and despair, this wish arises: Oh, if only we were not subject to sorrow, lamentation, pain, grief, and despair, and they would not come to us.

But this cannot be achieved by mere wishing: this is also the suffering of not getting what one wants.

What are the five aggregates of clinging that are suffering in brief?

They are: the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formation aggregate of clinging, the consciousness aggregate of clinging: these are called the five aggregates of clinging that are suffering in brief.

This is called the noble truth of suffering.

What is the noble truth of the origin of suffering?

It is this craving which leads to renewed existence, accompanied by delight and greed, seeking delight here and there, namely: craving for sensual pleasures, craving for existence, craving for non-existence. And where does this craving arise and settle?

Wherever in the world there is something attractive and pleasurable, there this craving arises and settles.

What in the world is attractive and pleasurable?

The eye in the world is attractive and pleasurable, there this craving arises and settles.

The ear in the world...

the nose in the world...

the tongue in the world...

the body in the world...

the mind in the world is attractive and pleasurable, there this craving arises and settles.

Forms in the world are attractive and pleasurable, there this craving arises and settles.

Sounds in the world are pleasing and delightful ...

phenomena in the world ...

eye-consciousness in the world ...

mind-consciousness in the world ...

eye-contact in the world ...

mind-contact in the world ...

feelings born of eye-contact in the world ...

feelings born of mind-contact in the world ...

perception of forms in the world ...

perception of phenomena in the world ...

volition regarding forms in the world ...

volition regarding phenomena in the world ...

craving for forms in the world ...

craving for phenomena in the world ...

initial attention regarding forms in the world ...

initial attention regarding phenomena in the world ...

sustained attention regarding forms in the world ... sustained attention regarding phenomena in the world are pleasing and delightful, where craving arises and settles.

This is called the Noble Truth of the Origin of Suffering.

And what is the Noble Truth of the Cessation of Suffering?

It is the complete fading away and cessation of that very craving, its abandonment, relinquishment, release, and letting go.

And where is this craving abandoned and ceases?

Wherever in the world there is something pleasing and delightful, it is there that this craving is abandoned and ceases.

And what in the world is pleasing and delightful?

The eye in the world is pleasing and delightful, and it is there that this craving is abandoned and ceases ...

sustained attention regarding phenomena in the world is pleasing and delightful, and it is there that this craving is abandoned and ceases.

This is called the Noble Truth of the Cessation of Suffering.

And what is the Noble Truth of the Path leading to the Cessation of Suffering?

It is just this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

And what is right view?

Knowing of suffering, knowing of the origin of suffering, knowing of the cessation of suffering, knowing of the path leading to the cessation of suffering: this is called right view.

And what is right intention?

The intention of renunciation, the intention of non-ill will, the intention of non-cruelty: this is called right intention.

And what is right speech?

Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: this is called right speech.

And what is right action?

Abstaining from killing living beings, abstaining from taking what is not given, abstaining from sexual misconduct: this is called right action.

And what is right livelihood?

Here, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood: This is called right livelihood.

What is right effort?

Here, a disciple generates desire, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unarisen unskillful, unwholesome states; for the abandoning of arisen unskillful, unwholesome states; for the arising of unarisen wholesome states; and for the maintenance, non-confusion, increase, maturity, development, and culmination of arisen wholesome states: This is called right effort.

What is right mindfulness? Here, a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

He dwells contemplating mind in mind, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

He dwells contemplating phenomena in phenomena, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world: This is called right mindfulness.

What is right concentration?

Here, a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained attention with pīti and pleasure born of seclusion.

With the subsiding of applied and sustained attention, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained attention, and has pīti and pleasure born of concentration.

With the fading away of pīti, he dwells in equanimity, mindful and clearly knowing, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: He dwells in equanimity, mindful, and clearly knowing, experiencing pleasure with the body.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

This is called right concentration.

This is called the noble truth of the path leading to the cessation of suffering.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering, attentive listening, knowing, and wisdom based on hearing.

Thus, wisdom based on attentive listening and knowing based on hearing.

The description of knowing based on hearing is the first.

1.1.2.

The Description of Knowing Based On Morality

How does wisdom based on morality arise from hearing?

The five precepts: The precept of complete purity, the precept of non-complete purity, the precept of full purity, the precept of non-attachment purity, the precept of tranquility purity.

What is the morality of purity with limits?

The training rules for those who are not fully ordained: this is the morality of purity with limits.

What is the morality of purity without limits?

The training rules for those who are fully ordained: this is the morality of purity without limits.

What is the complete morality of purity?

For those who are noble disciples, engaged in wholesome practices, fulfilling the training to the utmost, indifferent to body and life, having renounced life: this is the complete morality of purity.

What is the ungrasped morality of purity?

For the seven kinds of trainees: this is the ungrasped morality of purity.

What is the tranquility morality of purity?

For the disciples of the Tathagata, those who have destroyed the taints, the solitary Tathāgatas, the Tathagatas, the Arahants, the perfectly enlightened Tathāgatas: this is the tranquility morality of purity.

There is morality with limits, and there is morality without limits.

What is the morality with limits?

There is morality limited by gain, there is morality limited by honor, there is morality limited by relatives, there is morality limited by limbs, there is morality limited by life.

What is the morality limited by gain?

Here, someone for the sake of gain, because of gain, due to gain, transgresses the training rule they have undertaken: this is the morality limited by gain.

What is the morality limited by honor?

Here, someone for the sake of honor, because of honor, due to honor, transgresses the training rule they have undertaken:

this is the morality limited by honor.

What is the morality limited by relatives?

Here, someone for the sake of relatives, because of relatives, due to relatives, transgresses the training rule they have undertaken: this is the morality limited by relatives.

What is the morality limited by limbs?

Here, someone for the sake of limbs, because of limbs, due to limbs, transgresses the training rule they have undertaken: this is the morality limited by limbs.

What is the morality limited by life?

Here, someone for the sake of life, because of life, due to life, transgresses the training rule they have undertaken: this is the morality limited by life.

Such moralities are broken, flawed, spotted, not free, not praised by the wise, grasped, not conducive to concentration, not the basis for non-regret, not the basis for joy, not the basis for pīti, not the basis for tranquility, not the basis for happiness, not the basis for concentration, not the basis for knowing and vision of things as they are, not leading to complete disenchantment, not leading to dispassion, not leading to cessation, not leading to peace, not leading to higher knowing, not leading to enlightenment, not leading to Nibbana: This is that limited morality.

What is that unlimited morality?

There is morality that is not limited by gain, there is morality that is not limited by fame, there is morality that is not limited by relatives, there is morality that is not limited by limbs, there is morality that is not limited by life.

What is that morality not limited by gain?

Here, someone does not even generate the thought of transgressing the precept he has undertaken for the sake of gain, due to gain, or because of gain. How could he transgress it?

This is that morality not limited by gain.

What is that morality not limited by fame?

Here, someone does not even generate the thought of transgressing the precept he has undertaken for the sake of fame, due to fame, or because of fame. How could he transgress it?

This is that morality not limited by fame.

What is that morality not limited by relatives?

Here, someone does not even generate the thought of transgressing the precept he has undertaken for the sake of relatives, due to relatives, or because of relatives.

How could he transgress it?

This is that morality not limited by relatives.

What is that morality not limited by limbs?

Here, someone does not even generate the thought of transgressing the precept he has undertaken for the sake of limbs, due to limbs, or because of limbs. How could he transgress it?

This is that morality not limited by limbs.

What is that morality not limited by life?

Here, someone does not even generate the thought of transgressing the precept he has undertaken for the sake of life, due to life, or because of life. How could he transgress it?

This is that morality not limited by life.

Such moralities are unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, not clung to, conducive to concentration, leading to the basis of non-regret, the basis of joy, the basis of pīti, the basis of tranquility, the basis of happiness, the basis of concentration, the basis of knowing and vision of things as they really are, leading to disillusionment, dispassion, cessation, peace, direct knowing, enlightenment, and Nibbāna: this is that unlimited morality.

What is morality?

How many moralities are there?

What is the origin of morality?

How many factors are there in morality?

What is morality?

Intention is morality, mental factors are morality, restraint is morality, non-transgression is morality.

How many moralities are there?

There are three moralities: wholesome morality, unwholesome morality, and indeterminate morality.

What is the origin of morality? Wholesome morality originates from wholesome mind, unwholesome morality originates from unwholesome mind, indeterminate morality originates from indeterminate mind.

What is the basis of morality? Morality is based on restraint, non-transgression, and the intention arising from such a state.

Killing is morality in terms of restraint, morality in terms of non-transgression.

Stealing is morality in terms of restraint, morality in terms of non-transgression.

Sexual misconduct is morality in terms of restraint, morality in terms of non-transgression.

Lying is morality in terms of restraint, morality in terms of non-transgression.

Slanderous speech is morality in terms of restraint, morality in terms of non-transgression.

Harsh speech is morality in terms of restraint, morality in terms of non-transgression.

Idle chatter is morality in terms of restraint, morality in terms of non-transgression.

Greed is morality in terms of restraint, morality in terms of non-transgression.

Ill will is morality in terms of restraint, morality in terms of non-transgression.

Wrong view is morality in terms of restraint, morality in terms of non-transgression.

Renunciation is morality in terms of restraint from sense satisfaction, morality in terms of non-transgression.

Non-ill will is morality in terms of restraint from ill will, morality in terms of non-transgression.

Perception of light is morality in terms of restraint from sloth and torpor...

Non-distraction is morality in terms of restraint from restlessness...

Discernment of phenomena is morality in terms of restraint from doubt...

Knowing is morality in terms of restraint from ignorance...

Joy is morality in terms of restraint from discontent...

The first jhāna is morality in terms of restraint from hindrances...

The second jhāna is morality in terms of restraint from applied and sustained attention...

The third jhāna is morality in terms of restraint from pīti...

The fourth jhāna is morality in terms of restraint from pleasure and pain...

The attainment of the realm of infinite space is morality in terms of restraint from perception of form, perception of resistance, and perception of diversity...

The attainment of the realm of infinite consciousness is morality in terms of restraint from perception of the realm of infinite space...

The attainment of the realm of nothingness is morality in terms of restraint from perception of the realm of infinite consciousness...

The attainment of the realm of neither-perception-nor-non-perception is morality in terms of restraint from perception of the realm of nothingness.

Contemplation of impermanence is morality in terms of restraint from perception of permanence...

Contemplation of suffering is morality in terms of restraint from perception of pleasure...

Contemplation of non-self is morality in terms of restraint from perception of self...

Contemplation of disenchantment is morality in terms of restraint from delight...

Contemplation of dispassion is morality in terms of restraint from passion...

Contemplation of cessation is morality in terms of restraint from origination...

Contemplation of relinquishment is morality in terms of restraint from grasping...

Contemplation of destruction is morality in terms of restraint from perception of compactness...

Contemplation of decay is morality in terms of restraint from accumulation...

Contemplation of change is morality in terms of restraint from perception of stability...

Contemplation of the signless is morality in terms of restraint from the sign...

Contemplation of the desireless is morality in terms of restraint from desire...

Contemplation of emptiness is morality in terms of restraint from adherence.

Insight into phenomena with higher wisdom is morality in terms of restraint from adherence to essence...

Knowing and vision of things as they are is morality in terms of restraint from adherence to delusion...

Contemplation of danger is morality in terms of restraint from adherence to attachment...

Contemplation of reflection is morality in terms of restraint from non-reflection.

Contemplation of detachment from attachment...

With the path of stream-entry, the defilements that are seen...

With the path of once-returning, the gross defilements... With the path of non-returning, the subtle defilements...

With the path of arahantship, all defilements are restrained, this is virtue, virtue in the sense of non-transgression.

The five precepts: Abandoning killing, this is virtue; refraining from killing, this is virtue; intention not to kill, this is virtue; restraint from killing, this is virtue; non-transgression of killing, this is virtue.

Such virtues lead to the non-remorse of the mind, lead to joy, lead to pīti, lead to tranquility, lead to happiness, lead to cultivation, lead to development, lead to abundance, lead to adornment, lead to equipment, lead to support, lead to fulfillment, lead to complete disenchantment, dispassion, cessation, peace, higher knowing, enlightenment, and Nibbana.

The purity of restraint in such virtues is higher virtue; a mind established in the purity of restraint does not go to distraction; the purity of non-distraction is higher mind; seeing the purity of non-distraction correctly is higher wisdom.

The purity of vision is higher wisdom.

That which is the state of restraint, this is the training in higher virtue.

That which is the state of non-distraction, this is the training in higher mind.

That which is the state of vision, this is the training in higher wisdom.

Reflecting on these three trainings, one trains, knowing one trains, seeing one trains, reviewing one trains, determining the mind one trains, committing with faith one trains, exerting energy one trains, establishing mindfulness one trains, concentrating the mind one trains, knowing with wisdom one trains, knowing what should be known one trains, fully knowing what should be fully known one trains, abandoning what should be abandoned one trains, realizing what should be realized one trains, developing what should be developed one trains.

The five precepts: Abandoning taking what is not given...

Abandoning sexual misconduct...

Abandoning false speech...

Abandoning divisive speech...

Abandoning harsh speech...

Abandoning idle chatter...

Abandoning greed...

Abandoning ill will...

Abandoning wrong view...

With renunciation, abandoning sense satisfaction...

With non-ill will, abandoning ill will...

With perception of light, abandoning sloth and torpor...

With non-distraction, abandoning restlessness...

With discernment of phenomena, abandoning doubt...

With knowing, abandoning ignorance...

With joy, abandoning discontent...

With the first jhana, abandoning the hindrances...

In the second jhāna, attention and reflections...

In the third jhāna, the joy...

In the fourth jhāna, the pleasure and pain...

In the attainment of the sphere of infinite space, the perception of form, the perception of resistance, the perception of diversity...

In the attainment of the sphere of infinite consciousness, the perception of the sphere of infinite space...

In the attainment of the sphere of nothingness, the perception of the sphere of infinite consciousness...

In the attainment of the sphere of neither-perception-nor-non-perception, the perception of the sphere of nothingness...

In the contemplation of impermanence, the perception of permanence...

In the contemplation of suffering, the perception of pleasure...

In the contemplation of non-self, the perception of self...

In the contemplation of disenchantment, the delight...

In the contemplation of dispassion, the passion...

In the contemplation of cessation, the arising...

In the contemplation of relinquishment, the grasping...

In the contemplation of destruction, the perception of solidity...

In the contemplation of decay, the accumulation...

In the contemplation of change, the perception of constancy...

In the contemplation of the signless, the sign...

In the contemplation of the desireless, the desire...

In the contemplation of emptiness, the adherence...

In the contemplation of higher wisdom, the adherence to passion...

In the knowing and vision of things as they really are, the adherence to delusion...

In the contemplation of danger, the adherence to attachment...

In the contemplation of reflection, the lack of reflection...

In the contemplation of turning away, the adherence to bondage...

With the path of stream-entry, the defilements that lead to rebirth...

With the path of once-returning, the coarse defilements...

With the path of non-returning, the underlying tendencies of defilements...

With the path of arahantship, the abandonment of all defilements, morality, abstinence morality, intentional morality, restraint morality, non-transgression morality. Such moralities lead to the non-remorse of the mind, lead to joy, lead to pīti, lead to tranquility, lead to happiness, lead to practice, lead to development, lead to abundance, lead to adornment, lead to equipment, lead to support, lead to fulfillment, lead to complete disenchantment, dispassion, cessation, peace, direct knowing, enlightenment, and Nibbāna.

The purity of restraint of such moralities is higher morality.

The mind established in the purity of restraint attains non-distraction, the purity of non-distraction is higher mind.

One rightly sees the purity of restraint, one rightly sees the purity of non-distraction.

The purity of vision is higher wisdom.

Whoever is intent on restraint therein, this is the training in higher morality.

Whoever is intent on non-distraction therein, this is the training in higher mind.

I am there for the purpose of seeing, this is the higher training in wisdom.

Reflecting on these three trainings, one trains, knowing one trains, seeing one trains, reviewing one trains, determining the mind one trains, resolving with faith one trains, exerting energy one trains, establishing mindfulness one trains, concentrating the mind one trains, knowing with wisdom one trains, knowing what should be directly known one trains, fully knowing what should be fully known one trains, abandoning what should be abandoned one trains, realizing what should be realized one trains, developing what should be developed one trains.

That which is known as knowing in the sense of knowing is wisdom.

Therefore it is said: Having heard, wisdom is restraint, knowing is in morality.

The description of knowing based on morality is the second.

1.1.3.

Description of knowing based on the development of concentration

How is wisdom in restraint and concentration knowing based on the development of concentration?

One concentration: the unification of the mind.

Two concentrations: worldly concentration, supramundane concentration.

Three concentrations: concentration with initial and sustained attention, concentration with only sustained attention, concentration without initial and sustained attention.

Four concentrations: concentration leading to decline, concentration leading to stability, concentration leading to distinction, concentration leading to penetration.

Five concentrations: permeation with pīti, permeation with happiness, permeation with mind, permeation with light, the sign of reviewing.

Six concentrations: concentration through recollection of the Tathāgata, concentration through recollection of the Dhamma, concentration through recollection of the Sangha, concentration through recollection of virtue, concentration through recollection of generosity, concentration through recollection of deities.

Seven concentrations: skill in concentration, skill in attaining concentration, skill in maintaining concentration, skill in emerging from concentration, skill in the fitness of concentration, skill in the domain of concentration, skill in the application of concentration.

Eight concentrations: concentration through the earth kasina, concentration through the water kasina, concentration through the fire kasina, concentration through the air kasina, concentration through the blue kasina, concentration through the yellow kasina, concentration through the red kasina, concentration through the white kasina.

Nine concentrations: form-sphere concentration that is inferior, medium, and superior; The formless concentration exists as inferior, medium, and superior; The concentration of emptiness, the concentration of signlessness, the concentration of desirelessness.

Ten concentrations: The concentration of the mind's one-pointedness and non-distraction through the perception of a bloated corpse, through the perception of a livid corpse, through the perception of a festering corpse, through the perception of a dismembered corpse, through the perception of a gnawed corpse, through the perception of a scattered corpse, through the perception of a hacked and scattered corpse, through the perception of a bloody corpse, through the perception of a worm-infested corpse, through the perception of a skeleton.

These are the fifty concentrations.

Moreover, the twenty-five bases of concentration:

Concentration as the basis of grasping, concentration as the basis of surrounding, concentration as the basis of fulfillment, concentration as the basis of one-pointedness, concentration as the basis of non-distraction, concentration as the basis of non-diffusion, concentration as the basis of non-turbidity, concentration as the basis of non-agitation, concentration as the basis of liberation, concentration as the basis of the mind's stability through the establishment of unity, concentration as the basis of evenness, concentration as the basis of non-unevenness, concentration as the basis of evenness in establishment, concentration as the basis of non-unevenness in establishment, concentration as the basis of evenness in taking up, concentration as the basis of non-unevenness in taking up, concentration as the basis of evenness in practice, concentration as the basis of non-unevenness in practice, concentration as the basis of evenness in development, concentration as the basis of non-unevenness in development, concentration as the basis of evenness, benefit, and happiness.

These are the twenty-five bases of concentration.

Knowing is known as the basis of knowing, wisdom as the basis of knowing.

Therefore it is said: Having restrained, wisdom in concentration, knowing in the development of concentration.

The description of knowing in the development of concentration is the third.

1.4.

Description of knowing in the stability of phenomena

How is wisdom in the discernment of conditions knowing in the stability of phenomena? Ignorance is the condition for the arising, continuation, sign, accumulation, conjunction, obstruction, origination, cause, and condition of formations.

In these nine ways, ignorance is the condition, formations are conditionally arisen.

Both these phenomena are conditionally arisen:

Wisdom in the discernment of conditions is knowing in the stability of phenomena.

In the past period...

In the future period, ignorance is the condition for the arising, continuation, sign, accumulation, conjunction, obstruction, origination, cause, and condition of formations. With these nine causes, ignorance is a condition, formations arise due to conditions.

Both these phenomena arise due to conditions:

In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

Formations are a condition for consciousness...

Consciousness is a condition for name-and-form...

Name-and-form is a condition for the six sense bases...

The six sense bases are a condition for contact...

Contact is a condition for feeling...

Feeling is a condition for craving...

Craving is a condition for clinging.

Clinging is a condition for becoming.

Becoming is a condition for birth.

Birth is a condition for aging and death, the arising, continuation, sign, accumulation, conjunction, obstruction, origination, cause, and condition.

With these nine causes, birth is a condition, aging and death arise due to conditions.

Both these phenomena arise due to conditions: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

In the past...

In the future, birth is a condition for aging and death, the arising, continuation, sign, accumulation, conjunction, obstruction, origination, cause, and condition.

With these nine causes, birth is a condition, aging and death arise due to conditions.

Both these phenomena arise due to conditions: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

Ignorance is a cause, formations arise due to causes.

Both these phenomena arise due to causes: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

In the past...

In the future, ignorance is a cause, formations arise due to causes.

Both these phenomena arise due to causes: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

Formations are a cause, consciousness arises due to causes.

Consciousness is a cause, name-and-form arises due to causes.

Name-and-form is a cause, the six sense bases arise due to causes.

The six sense bases are a cause, contact arises due to causes.

Contact is a cause, feeling arises due to causes.

Feeling is a cause, craving arises due to causes.

Craving is a cause, clinging arises due to causes.

Clinging is a cause, becoming arises due to causes.

Becoming is a cause, birth arises due to causes.

Birth is a cause, aging and death arise due to causes.

Both these phenomena arise due to causes: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

In the past...

In the future, birth is a cause, aging and death arise due to causes.

Both these phenomena arise due to causes: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

Due to ignorance, volitional formations arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

In the past as well...

In the future as well, due to ignorance, volitional formations arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

Due to volitional formations, consciousness arises.

Due to consciousness, name-and-form arises.

Due to name-and-form, the six sense bases arise.

Due to the six sense bases, contact arises.

Due to contact, feeling arises.

Due to feeling, craving arises.

Due to craving, clinging arises.

Due to clinging, becoming arises.

Due to becoming, birth arises.

Due to birth, aging and death arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

In the past as well...

In the future as well, due to birth, aging and death arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

Due to ignorance, volitional formations arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

In the past as well...

In the future as well, due to ignorance, volitional formations arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

Due to volitional formations, consciousness arises... ......

Due to consciousness, name-and-form arises...

Due to name-and-form, the six sense bases arise...

Due to the six sense bases, contact arises...

Due to contact, feeling arises...

Due to feeling, craving arises...

Due to craving, clinging arises...

Due to clinging, becoming arises...

Due to becoming, birth arises...

Due to birth, aging and death arise.

Both these phenomena are dependently arisen: Wisdom in discerning conditions is knowing of the stability of phenomena.

In the past as well...

In the future as well, due to birth, aging and death arise.

Both present phenomena and those arising from conditions: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

In the previous existence, delusion is ignorance, volitional formations are fabrications, craving is attachment, clinging is grasping, and intention is becoming.

These five phenomena in the previous existence are conditions for rebirth here.

Here, rebirth consciousness, descent of name-and-form, sense bases, contact, and feeling.

These five phenomena in this existence are conditions for the fruition of previous actions.

Here, due to the maturation of the sense bases, delusion is ignorance, volitional formations are fabrications, craving is attachment, clinging is grasping, and intention is becoming.

These five phenomena in this existence are conditions for future rebirth.

Future rebirth consciousness, descent of name-and-form, sense bases, contact, and feeling.

These five phenomena in the future existence are conditions for the fruition of actions done here.

Thus, in summary, one knows, sees, knows, and penetrates dependent origination in twenty modes through three periods and three connections.

That which is known is knowing, that which discerns is wisdom.

Therefore, it is said: In the discernment of conditions, wisdom is the knowing of the stability of phenomena.

The description of the knowing of the stability of phenomena is the fourth.

1.5.

Description of the Knowing of Thorough Investigation How is wisdom the knowing of thorough investigation in the summary and determination of past, future, and present phenomena?

Whatever form is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form is determined as impermanent in one investigation, as suffering in one investigation, as non-self in one investigation.

Whatever feeling...

Whatever perception...

Whatever volitional formations...

Whatever consciousness is past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness is determined as impermanent in one investigation, as suffering in one investigation, as non-self in one investigation.

Eye...

Old age and death, past, future, or present, are determined as impermanent in one investigation, as suffering in one investigation, as non-self in one investigation. Form, past, future, or present, is impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of being insubstantial; thus, in summary, wisdom is the knowing of thorough investigation.

Sensation ... etc ...

Perception ...

etc ...

Mental formations ...

etc ...

Consciousness ...

etc ... Eye ... etc ... Old age and death, past, future, and present, are impermanent in the sense of decay, suffering in the sense of fear, and non-self in the sense of being without essence.

This is the wisdom of insight and the knowing of investigation.

Form, past, future, and present, is impermanent, conditioned, dependent on causes, subject to decay, subject to fading away, and subject to cessation. This is the wisdom of insight and the knowing of investigation.

Sensation ...

etc ...

Perception ...

Mental formations ...

Consciousness ...

Eye ... etc ...

Old age and death, past, future, and present, are impermanent, conditioned, dependent on causes, subject to decay, subject to fading away, and subject to cessation. This is the wisdom of insight and the knowing of investigation.

Due to birth, there is old age and death. Without birth, there is no old age and death. This is the wisdom of insight and the knowing of investigation.

In the past ...

In the future, due to birth, there is old age and death. Without birth, there is no old age and death. This is the wisdom of insight and the knowing of investigation.

Due to becoming, there is birth. Without ... etc ...

Due to clinging, there is becoming. Without ... etc ...

Due to craving, there is clinging. Without ... etc ...

Due to feeling, there is craving. Without ... etc ...

Due to contact, there is feeling. Without ... etc ...

Due to the six sense bases, there is contact. Without ... etc ...

Due to name-and-form, there are the six sense bases.

Without ... etc ... Due to consciousness, there is name-and-form. Without ...

etc ... Due to mental formations, there is consciousness. Without ...

etc ... Due to ignorance, there are mental formations. Without ignorance, there are no mental formations.

This is the wisdom of insight and the knowing of investigation.

In the past ...

In the future, due to ignorance, there are mental formations. Without ignorance, there are no mental formations. This is the wisdom of insight and the knowing of investigation.

That which is known is knowing, that which knows is wisdom.

Therefore, it is said: Regarding past, future, and present phenomena, the wisdom of insight and the knowing of investigation.

The description of the knowing of investigation is the fifth.

1.6.

Description of the Knowing of Arising and Passing Away

How is the wisdom of attending the impermanence of present phenomena, the knowing of arising and passing away?

Form that has arisen in the present, its characteristic of arising is its coming into being, its characteristic of passing away is its change, and the observation is knowing.

Feeling that has arisen ...

Perception that has arisen ...

Mental formations that have arisen ...

Consciousness that has arisen ...

Eye that has arisen ... etc ...

The arising of existence is present, its characteristic of arising is birth, its characteristic of change is decay, and the knowing of observation.

When attending the arising of the five aggregates, how many characteristics are seen? When attending the decay, how many characteristics are seen? When attending both arising and decay, how many characteristics are seen?

When attending the arising of the form aggregate, how many characteristics are seen? When attending the decay, how many characteristics are seen? When attending both arising and decay, how many characteristics are seen?

When attending the arising of the feeling aggregate... ......

When attending the arising of the perception aggregate... ......

When attending the arising of the formations aggregate... ......

When attending the arising of the consciousness aggregate, how many characteristics are seen?

When attending the decay, how many characteristics are seen? When attending both arising and decay, how many characteristics are seen?

When attending the arising of the form aggregate, five characteristics are seen; when attending the decay, five characteristics are seen; when attending both arising and decay, ten characteristics are seen.

When attending the arising of the feeling aggregate... ......

When attending the arising of the perception aggregate...

When attending the arising of the formations aggregate...

When attending the arising of the consciousness aggregate, five characteristics are seen; when attending the decay, five characteristics are seen; when attending both arising and decay, ten characteristics are seen.

When attending the arising of the form aggregate, what are the five characteristics seen?

Due to the arising of ignorance, there is the arising of form:

In terms of the arising of conditions, the arising of the form aggregate is seen.

Due to the arising of craving, there is the arising of form: In terms of the arising of conditions, the arising of the form aggregate is seen.

Due to the arising of karma, there is the arising of form: In terms of the arising of conditions, the arising of the form aggregate is seen.

Due to the arising of food, there is the arising of form:

In terms of the arising of conditions, the arising of the form aggregate is seen.

Even when attending the characteristic of birth, the arising of the form aggregate is seen.

When attending the arising of the form aggregate, these five characteristics are seen.

When attending the decay, what are the five characteristics seen?

Due to the cessation of ignorance, there is the cessation of form: In terms of the cessation of conditions, the decay of the form aggregate is seen.

Due to the cessation of craving, there is the cessation of form:

In terms of the cessation of conditions, the decay of the form aggregate is seen.

Due to the cessation of karma, there is the cessation of form: In terms of the cessation of conditions, the decay of the form aggregate is seen.

The cessation of food is the cessation of form: He sees the cessation of the form aggregate through the cessation of conditions.

Even when seeing the characteristic of change, he sees the cessation of the form aggregate.

Seeing the cessation of the form aggregate, he sees these five characteristics.

Seeing arising and ceasing, he sees these ten characteristics.

Seeing the arising of the feeling aggregate, which five characteristics does he see?

With the arising of ignorance, there is the arising of feeling: He sees the arising of the feeling aggregate through the arising of conditions.

With the arising of craving, there is the arising of feeling:

In terms of the arising of conditions, the arising of the feeling aggregate is seen.

With the arising of karma, there is the arising of feeling: He sees the arising of the feeling aggregate through the arising of conditions.

With the arising of contact, there is the arising of feeling: He sees the arising of the feeling aggregate through the arising of conditions.

Even when seeing the characteristic of production, he sees the arising of the feeling aggregate.

Seeing the arising of the feeling aggregate, he sees these five characteristics.

Seeing the cessation, which five characteristics does he see?

With the cessation of ignorance, there is the cessation of feeling: He sees the cessation of the feeling aggregate through the cessation of conditions.

With the cessation of craving, there is the cessation of feeling:

In terms of the cessation of conditions, the decay of the feeling aggregate is seen.

With the cessation of karma, there is the cessation of feeling: He sees the cessation of the feeling aggregate through the cessation of conditions.

With the cessation of contact, there is the cessation of feeling:

He sees the cessation of the feeling aggregate through the cessation of conditions.

Even when seeing the characteristic of change, he sees the cessation of the feeling aggregate.

Seeing the cessation of the feeling aggregate, he sees these five characteristics.

Seeing arising and ceasing, he sees these ten characteristics.

For the perception aggregate ...

and for the formation aggregate ...

and for the consciousness aggregate, seeing the arising, which five characteristics does he see?

With the arising of ignorance, there is the arising of consciousness: He sees the arising of the consciousness aggregate through the arising of conditions.

With the arising of craving, there is the arising of consciousness: He sees the arising of the consciousness aggregate through the arising of conditions.

With the arising of karma, there is the arising of consciousness: He sees the arising of the consciousness aggregate through the arising of conditions.

With the arising of name-and-form, there is the arising of consciousness: He sees the arising of the consciousness aggregate through the arising of conditions.

Even when seeing the characteristic of production, he sees the arising of the consciousness aggregate.

Attending the arising of the consciousness aggregate, one sees these five characteristics.

Attending the cessation, which five characteristics does one see?

With the cessation of ignorance, there is the cessation of consciousness: In terms of the cessation of conditions, one sees the cessation of the consciousness aggregate.

With the cessation of craving, there is the cessation of consciousness: In terms of the cessation of conditions, one sees the cessation of the consciousness aggregate.

With the cessation of karma, there is the cessation of consciousness: In terms of the cessation of conditions, one sees the cessation of the consciousness aggregate.

With the cessation of name-and-form, there is the cessation of consciousness: In terms of the cessation of conditions, one sees the cessation of the consciousness aggregate.

Even when seeing the characteristic of change, one sees the cessation of the consciousness aggregate.

Attending the cessation of the consciousness aggregate, one sees these five characteristics.

Attending arising and cessation, one sees these ten characteristics.

Attending the arising of the five aggregates, one sees these twenty-five characteristics; attending the cessation, one sees these twenty-five characteristics; attending arising and cessation, one sees these fifty characteristics.

Knowing is so called in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in attending the change of present phenomena, knowing in attending arising and cessation.

The form aggregate arises from nutriment.

Feeling, perception, formations: these three aggregates arise from contact.

The consciousness aggregate arises from name-and-form.

The description of knowing of arising and cessation is the sixth.

1.7.

Description of knowing in attending dissolution How does one contemplate the object with insight into dissolution?

The mind arises and ceases with the object of form.

Contemplating that object, one observes the dissolution of that mind.

How does one observe?

One observes as impermanent, not as permanent.

One observes as suffering, not as happiness.

One observes as non-self, not as self.

One becomes disenchanted, not delighted; dispassionate, not passionate.

One ceases, not arises.

One relinquishes, not grasps.

Attending as impermanent, one abandons the perception of permanence.

Attending as suffering, one abandons the perception of happiness.

Attending as non-self, one abandons the perception of self.

Becoming disenchanted, one abandons delight.

Becoming dispassionate, one abandons passion.

Ceasing, one abandons arising.

Relinquishing, one abandons grasping.

With the object of feeling...

with the object of perception...

with the object of formations...

with the object of consciousness...

The eye ... etc ...

When the mind arises with the object of aging and death, it breaks.

Reflecting on that object, one sees the dissolution of that mind.

How does one see?

One sees it as impermanent, not permanent.

One sees it as suffering, not happiness.

One sees it as non-self, not self.

One becomes disenchanted, not delighted.

One becomes dispassionate, not passionate.

One ceases, not arises.

One relinquishes, not grasps.

Seeing it as impermanent, one abandons the perception of permanence.

Seeing it as suffering, one abandons the perception of happiness.

Seeing it as non-self, one abandons the perception of self.

Becoming disenchanted, one abandons delight.

Becoming dispassionate, one abandons passion.

Ceasing, one abandons arising.

Relinquishing, one abandons grasping.

By transferring the object and by the turning of wisdom; By the power of attention and by reflective insight.

By the connection with the object, both are established together; With a determination towards cessation, insight into the characteristic of decay.

Reflecting on the object, one sees the dissolution; With the presence of emptiness, supreme wisdom of insight.

Skilled in the three contemplations, And in the four insights; Skilled in the three presences, One is not shaken by various views.

That which is known as knowing, and wisdom as knowing.

Therefore it is said:

Reflecting on the object, wisdom in the contemplation of dissolution is insight knowing.

The description of the knowing of contemplation of dissolution is the seventh.

1.8.

Description of the Knowing of Danger How is wisdom in the presence of fear knowing of danger?

Arising is fear: Wisdom in the presence of fear is knowing of danger.

Continuance is fear: Wisdom in the presence of fear is knowing of danger.

The sign is fear ...

etc ...

Accumulation is fear ...

etc ...

Rebirth-linking is fear ...

Destination is fear ...

Birth is fear ...

Aging is fear ...

Disease is fear ...

Death is fear ...

Sorrow is fear ...

Lamentation is fear ...

Despair is fear: Wisdom in the presence of fear is knowing of danger.

Non-arising is safety: Knowing in the state of peace.

Non-continuance is safety: Knowing in the state of peace ... etc ...

Non-despair is safety: Knowing in the state of peace.

Arising is fear, non-arising is safety: Knowing in the state of peace.

Continuance is fear, non-continuance is safety: Knowing in the state of peace ...

etc ... Despair is fear, non-despair is safety: Knowing in the state of peace.

Arising is suffering: Wisdom in the presence of fear, knowing of danger.

Continuance is suffering: Wisdom in the presence of fear, knowing of danger ...

etc. Distress is suffering: Wisdom in the presence of fear, knowing of danger.

Non-arising is happiness: Knowing in the state of peace.

Non-continuance is happiness: Knowing in the state of peace ... etc.

Non-distress is happiness: Knowing in the state of peace.

Arising is suffering, non-arising is happiness: Knowing in the state of peace.

Continuance is suffering, non-continuance is happiness: Knowing in the state of peace ... etc.

Distress is suffering, non-distress is happiness: Knowing in the state of peace.

Arising is with substance: Wisdom in the presence of fear, knowing of danger.

Continuance is with substance: Wisdom in the presence of fear, knowing of danger ... etc.

Distress is with substance: Wisdom in the presence of fear, knowing of danger.

Non-arising is without substance: Knowing in the state of peace.

Non-continuance is without substance: Knowing in the state of peace ... etc.

Non-distress is without substance: Knowing in the state of peace.

Arising is with substance, non-arising is without substance: Knowing in the state of peace.

Continuance is with substance, non-continuance is without substance: Knowing in the state of peace ... etc.

Distress is with substance, non-distress is without substance: Knowing in the state of peace.

Arising is formations: Wisdom in the presence of fear, knowing of danger.

Continuance is formations: Wisdom in the presence of fear, knowing of danger ...

etc. Distress is formations: Wisdom in the presence of fear, knowing of danger.

Non-arising is Nibbana: Knowing in the state of peace.

Non-continuance is Nibbana: Knowing in the state of peace ... etc.

Non-distress is Nibbana: Knowing in the state of peace.

Arising is formations, non-arising is Nibbana: Knowing in the state of peace.

Continuance is formations, non-continuance is Nibbana: Knowing in the state of peace ...

etc. Distress is formations, non-distress is Nibbana: Knowing in the state of peace.

Arising and continuance, Sign of suffering is seen; Accumulation and rebirth, This is knowing of danger.

Non-arising, non-continuance, Signless is happiness; Non-accumulation, non-rebirth, This is knowing in the state of peace.

This knowing of danger, Arises in five places; In five places of peace,

One knows ten knowings; Skill in two knowings, Does not waver in various views.

That which is known is knowing, that which knows is wisdom.

Therefore it is said: Wisdom in the presence of fear, knowing of danger.

Description of the Knowing of Disadvantages, the Eighth.

1.9.

Description of the Knowing of Equanimity towards Formations

How does the wisdom that stands in the reflection of the desire for release become the knowing of equanimity towards formations? The arising, the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations, the continuation, the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations, the sign, the desire for release...

the accumulation, the desire for release...

the rebirth-linking, the desire for release...

the destiny, the desire for release...

the birth, the desire for release...

the aging, the desire for release...

the illness, the desire for release...

the death, the desire for release...

the sorrow, the desire for release...

the lamentation, the desire for release...

the despair, the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Arising is suffering: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Continuation is suffering: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations...

despair is suffering: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Arising is fear: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Continuation is fear: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations...

despair is fear: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Arising is a burden: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Continuation is a burden: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations...

despair is a burden: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Arising is formations: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Continuation is formations: the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations...

despair is formations:

the wisdom that stands in the reflection of the desire for release becomes the knowing of equanimity towards formations.

Arising is formations, and he looks upon those formations with equanimity: this is equanimity towards formations.

Both the formations and the equanimity are formations, and he looks upon those formations with equanimity: this is equanimity towards formations.

Continuation is formations...

Conditions for a cause...

Conditions for accumulation...

Conditions for rebirth-linking...

Conditions for destiny...

Conditions for birth...

Conditions for rebirth...

Conditions for birth...

Conditions for aging...

Conditions for illness...

Conditions for death...

Conditions for sorrow...

Conditions for lamentation...

Conditions for distress, he observes these conditions: Equanimity towards conditions.

Both the conditions and the equanimity are conditions, he observes these conditions: Equanimity towards conditions.

By how many factors does the mind incline towards equanimity towards conditions?

By eight factors, the mind inclines towards equanimity towards conditions.

By how many factors does the mind of an ordinary person incline towards equanimity towards conditions?

The mind of an ordinary person inclines towards equanimity towards conditions by two factors.

By which two factors does the mind of an ordinary person incline towards equanimity towards conditions?

An ordinary person either delights in or contemplates equanimity towards conditions.

The mind of a trainee inclines towards equanimity towards conditions by three factors.

By which three factors does the mind of a trainee incline towards equanimity towards conditions?

A trainee either delights in or contemplates equanimity towards conditions, or having considered, attains the fruition attainment.

By how many factors does the mind of one free from passion incline towards equanimity towards conditions?

The mind of one free from passion inclines towards equanimity towards conditions by three factors.

By which three factors does the mind of one free from passion incline towards equanimity towards conditions?

One free from passion either contemplates equanimity towards conditions, or having considered, attains the fruition attainment, and then abides in the dwelling of emptiness, the dwelling of the signless, or the dwelling of the undirected.

How does the mind of an ordinary person and a trainee incline towards equanimity towards conditions in the same way?

When an ordinary person delights in equanimity towards conditions, the mind becomes defiled, it becomes an obstacle to development, a hindrance to realization, and a condition for future rebirth-linking.

If a trainee delights in equanimity towards formations, the mind becomes defiled, there is an obstacle to development, a hindrance to higher realization, and a condition for future rebirth.

Thus, the inclination of the mind towards equanimity towards formations is the same for both the ordinary person and the trainee in terms of delighting in it.

How is the inclination of the mind towards equanimity towards formations the same for the ordinary person, the trainee, and the one free from greed?

The ordinary person contemplates equanimity towards formations as impermanent, suffering, and non-self.

The trainee also contemplates equanimity towards formations as impermanent, suffering, and non-self.

The one free from greed also contemplates equanimity towards formations as impermanent, suffering, and non-self.

Thus, the inclination of the mind towards equanimity towards formations is the same for the ordinary person, the trainee, and the one free from greed in terms of contemplation.

How is the inclination of the mind towards equanimity towards formations different for the ordinary person, the trainee, and the one free from greed?

For the ordinary person, equanimity towards formations is wholesome.

For the trainee, equanimity towards formations is also wholesome.

For the one free from greed, equanimity towards formations is indeterminate.

Thus, the inclination of the mind towards equanimity towards formations is different for the ordinary person, the trainee, and the one free from greed in terms of being wholesome or indeterminate.

How is the inclination of the mind towards equanimity towards formations different for the ordinary person, the trainee, and the one free from greed?

For the ordinary person, equanimity towards formations is sometimes well known, sometimes not well known.

For the trainee, equanimity towards formations is sometimes well known, sometimes not well known.

For the one free from greed, equanimity towards formations is completely well known.

Thus, the inclination of the mind towards equanimity towards formations is different for the ordinary person, the trainee, and the one free from greed in terms of being well known or not well known.

How is the inclination of the mind towards equanimity towards formations different for the ordinary person, the trainee, and the one free from greed?

The ordinary person contemplates equanimity towards formations due to dissatisfaction.

The trainee also contemplates equanimity towards formations due to dissatisfaction.

The one free from greed contemplates equanimity towards formations due to satisfaction.

Thus, the inclination of the mind towards equanimity towards formations is different for the ordinary person, the trainee, and the one free from greed in terms of satisfaction or dissatisfaction.

How is the inclination of the mind towards equanimity towards formations different for the ordinary person, the trainee, and the one free from greed?

An ordinary person practices insight development with equanimity towards formations for the abandonment of the three fetters and for the attainment of the path of stream-entry.

A trainee, having abandoned the three fetters, practices insight development with equanimity towards formations for further attainment.

One free from passion practices insight development with equanimity towards formations, having abandoned all defilements, for dwelling in happiness here and now.

Thus, the inclination of the mind towards equanimity towards formations differs for an ordinary person, a trainee, and one free from passion, due to the presence or absence of defilements.

How does the inclination of the mind towards equanimity towards formations differ for a trainee and one free from passion?

A trainee either delights in equanimity towards formations, practices insight development, or, after reflection, attains fruition attainment.

One free from passion either practices insight development, reflects, attains fruition attainment, and then dwells with equanimity, in the state of emptiness, signlessness, or desirelessness.

Thus, the inclination of the mind towards equanimity towards formations differs for a trainee and one free from passion in terms of dwelling and attainment.

How many types of equanimity towards formations arise through tranquility development?

How many types of equanimity towards formations arise through insight development?

Eight types of equanimity towards formations arise through tranquility development.

Ten types of equanimity towards formations arise through insight development.

What are the eight types of equanimity towards formations that arise through tranquility development?

The wisdom that contemplates and examines the hindrances for the attainment of the first jhāna is knowing of equanimity towards formations.

The wisdom that contemplates and examines applied and sustained attention for the attainment of the second jhāna is knowing of equanimity towards formations.

The wisdom that contemplates and examines pīti for the attainment of the third jhāna is knowing of equanimity towards formations.

The wisdom that contemplates and examines pleasure and pain for the attainment of the fourth jhāna is knowing of equanimity towards formations.

The wisdom that contemplates and examines the perception of form, the perception of resistance, and the perception of diversity for the attainment of the realm of infinite space is knowing of equanimity towards formations.

The wisdom that contemplates and examines the perception of the realm of infinite space for the attainment of the realm of infinite consciousness is knowing of equanimity towards formations.

The wisdom that contemplates and examines the perception of the realm of infinite consciousness for the attainment of the realm of nothingness is knowing of equanimity towards formations.

The wisdom that contemplates and examines the perception of the realm of nothingness for the attainment of the realm of neither-perception-nor-non-perception is knowing of equanimity towards formations.

These eight equanimities towards formations arise through tranquility.

Which ten equanimities towards formations arise through insight?

For the attainment of the path of stream-entry, the arising, occurrence, sign, accumulation, rebirth-linking, destiny, birth, aging, illness, death, sorrow, lamentation, pain, grief, and despair are considered with wisdom as equanimity towards formations.

For the attainment of the fruition of stream-entry, the arising, occurrence, sign, accumulation, rebirth-linking, and consideration with wisdom as equanimity towards formations.

For the attainment of the path of once-returning...

and for the attainment of the fruition of once-returning...

For the attainment of the path of non-returning...

and for the attainment of the fruition of non-returning...

For the attainment of the path of arahantship, the arising, occurrence, sign, accumulation, rebirth-linking, destiny, birth, aging, illness, death, sorrow, lamentation, pain, grief, and despair are considered with wisdom as equanimity towards formations.

For the attainment of the fruition of arahantship...

and for the attainment of the state of dwelling in emptiness...

For the attainment of the state of dwelling in signlessness, the arising, occurrence, sign, accumulation, rebirth-linking...

and consideration with wisdom as equanimity towards formations.

These ten equanimities towards formations arise through insight.

How many equanimities towards formations are wholesome, how many unwholesome, and how many indeterminate?

Fifteen equanimities towards formations are wholesome, three equanimities towards formations are indeterminate.

There are no unwholesome equanimities towards formations.

Consideration with wisdom, Eight are the domain of the mind; Two belong to the ordinary person, Three are the domain of the trainee; Three belong to the one free from passion, By which the mind is liberated.

Eight are the conditions for concentration, Ten are the domain of knowing; Eighteen equanimities towards formations, Are the conditions for the three liberations.

These eighteen aspects, Whose wisdom is well cultivated; Skilled in equanimities towards formations, Unshaken by various views.

That which is known as knowing, and discernment as wisdom.

Therefore it is said: The wisdom of consideration with the desire for release is knowing in equanimities towards formations.

The description of knowing in equanimities towards formations is the ninth.

1.1.10.

Description of Gotrabhu Knowing How is the wisdom of emergence and turning away from the external world gotrabhu knowing?

It overcomes arising: gotrabhu.

It overcomes occurrence: gotrabhu.

It overcomes sign: gotrabhu.

Overcoming accumulation: gotrabhu.

Overcoming rebirth-linking: gotrabhu.

Overcoming destiny: gotrabhu.

Overcoming birth: gotrabhu.

Overcoming rebirth: gotrabhu.

Overcoming birth: gotrabhu.

Overcoming aging: gotrabhu.

Overcoming illness: gotrabhu.

Overcoming death: gotrabhu.

Overcoming sorrow: gotrabhu.

Overcoming lamentation: gotrabhu.

Overcoming despair: gotrabhu.

Overcoming external conditioned phenomena: gotrabhu.

Entering non-arising: gotrabhu.

Entering non-continuation: gotrabhu...

etc... Entering cessation, Nibbana: gotrabhu.

Overcoming arising, entering non-arising: gotrabhu.

Overcoming continuation, entering non-continuation: gotrabhu.

Overcoming signs, entering signless: gotrabhu... etc...

Overcoming external conditioned phenomena, entering cessation, Nibbana: gotrabhu.

Emerging from arising: gotrabhu.

Emerging from continuation: gotrabhu.

Emerging from signs: gotrabhu.

Emerging from accumulation: gotrabhu.

Emerging from rebirth-linking: gotrabhu.

Emerging from destiny: gotrabhu.

Emerging from birth: gotrabhu.

Emerging from rebirth: gotrabhu.

Emerging from birth: gotrabhu.

Emerging from aging: gotrabhu.

Emerging from illness: gotrabhu.

Emerging from death: gotrabhu.

Emerging from sorrow: gotrabhu.

Emerging from lamentation: gotrabhu.

Emerging from despair: gotrabhu.

Emerging from external conditioned phenomena: gotrabhu.

Entering non-arising: gotrabhu.

Entering non-continuation: gotrabhu...

etc... Entering cessation, Nibbana: gotrabhu.

Emerging from arising, entering non-arising: gotrabhu.

Emerging from continuation, entering non-continuation: gotrabhu.

Emerging from signs, entering signless: gotrabhu.

Emerging from accumulation, entering non-accumulation: gotrabhu.

Emerging from rebirth-linking, entering non-rebirth-linking: gotrabhu.

Emerging from destiny, entering non-destiny: gotrabhu.

gotrabhu. Having emerged from birth, one enters non-birth: gotrabhu.

Having emerged from rebirth, one enters non-rebirth: gotrabhu.

Having emerged from aging, one enters non-aging: gotrabhu.

Having emerged from decay, one enters non-decay: gotrabhu.

Having emerged from disease, one enters non-disease: gotrabhu.

Having emerged from death, one enters the deathless: gotrabhu.

Having emerged from sorrow, one enters non-sorrow: gotrabhu.

Having emerged from lamentation, one enters non-lamentation: gotrabhu.

Having emerged from distress, one enters non-distress: gotrabhu.

Having emerged from external conditioned phenomena, one enters cessation, Nibbāna: gotrabhu.

Having emerged from arising, one enters non-arising: gotrabhu.

Having emerged from continuation, one enters non-continuation: gotrabhu.

Having emerged from external conditioned phenomena, one enters cessation, Nibbāna: gotrabhu.

Having emerged from arising, one enters non-arising: gotrabhu.

Having emerged from continuation, one enters non-continuation: gotrabhu.

Having emerged from external conditioned phenomena, one enters cessation, Nibbāna: gotrabhu.

How many gotrabhū states arise through tranquility?

How many gotrabhū states arise through insight?

Eight gotrabhū states arise through tranquility.

Ten gotrabhū states arise through insight.

Which are the eight gotrabhū states that arise through tranquility?

For the attainment of the first jhāna, one overcomes the hindrances: gotrabhu.

For the attainment of the second jhāna, one overcomes applied and sustained attention: gotrabhu.

For the attainment of the third jhāna, one overcomes pīti: gotrabhu.

For the attainment of the fourth jhāna, one overcomes pleasure and pain: gotrabhu.

For the attainment of the realm of infinite space, one overcomes perceptions of form, perceptions of resistance, and perceptions of diversity: gotrabhu.

For the attainment of the realm of infinite consciousness, one overcomes the perception of the realm of infinite space: gotrabhu.

For the attainment of the realm of nothingness, one overcomes the perception of the realm of infinite consciousness: gotrabhu.

For the attainment of the realm of neither-perception-nor-non-perception, one overcomes the perception of the realm of nothingness: gotrabhu.

gotrabhu. These eight gotrabhū dhammas arise through tranquility.

Which ten gotrabhū dhammas arise through insight?

For the attainment of the path of stream-entry, the arising, occurrence, sign, accumulation, rebirth-linking, destination, birth, aging, illness, death, sorrow, lamentation, pain, distress, external formations sign are overcome: gotrabhu.

For the attainment of the fruition of stream-entry, the arising, occurrence, sign, accumulation, rebirth-linking are overcome: gotrabhu.

For the attainment of the path of once-returning...

for the attainment of the fruition of once-returning...

for the attainment of the path of non-returning...

for the attainment of the fruition of non-returning...

for the attainment of the path of arahantship, the arising, occurrence, sign, accumulation, rebirth-linking, destination, birth, aging, illness, death, sorrow, lamentation, pain, distress, external formations sign are overcome: gotrabhu.

For the attainment of the fruition of arahantship...

for the attainment of the emptiness dwelling...

for the attainment of the signless dwelling, the arising, occurrence, sign, accumulation, rebirth-linking are overcome: gotrabhu.

These ten gotrabhū dhammas arise through insight.

How many gotrabhū dhammas are wholesome, how many unwholesome, how many indeterminate?

Fifteen gotrabhū dhammas are wholesome, three gotrabhū dhammas are indeterminate.

There are no unwholesome gotrabhū dhammas.

Both with and without substance, Both directed and undirected; Both connected and disconnected

Both emerged and not emerged.

Eight are conditions for concentration, Ten are fields for knowing; Eighteen gotrabhū dhammas, Are conditions for the three liberations.

These eighteen aspects, Whose wisdom is well discerned; Skilled in emergence and non-attachment, Unshaken in various views.

That which is known is knowing, that which discerns is wisdom.

Therefore it is said: External emergence and non-attachment wisdom is gotrabhuñāṇa.

The description of gotrabhuñāṇa is the tenth.

1.1.11.

Description of Path Knowing

How is wisdom in emergence and non-attachment from two sides knowing in the path?

At the moment of the path of stream-entry, right view emerges from wrong view, and from the defilements and aggregates that follow it, and from all external signs.

Therefore it is said: Wisdom in emergence and non-attachment from two sides is knowing in the path.

Right intention emerges from wrong intention, and from the defilements and aggregates that follow it, and from all external signs.

It is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of grasping, right speech arises from wrong speech, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of arising, right action arises from wrong action, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of purification, right livelihood arises from wrong livelihood, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of effort, right effort arises from wrong effort, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of mindfulness, right mindfulness arises from wrong mindfulness, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

In the sense of concentration, right concentration arises from wrong concentration, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

At the moment of the path of the once-returner, in the sense of seeing, right view...

and in the sense of concentration, right concentration arises from the coarse fetters of sense satisfaction and ill-will, and from the coarse underlying tendencies of sense satisfaction and ill-will, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

At the moment of the path of the non-returner, in the sense of seeing, right view...

and in the sense of concentration, right concentration arises from the fetters of sense satisfaction and ill-will that are accompanied by underlying tendencies, and it arises from the defilements and aggregates that follow it, and it arises from all external signs.

Therefore, it is said: Knowing of the path is wisdom in the arising and cessation from two sides.

At the moment of the path of arahantship, in the sense of seeing, right view...

By the characteristic of distraction, right concentration emerges from the attachment to form, attachment to formless states, conceit, restlessness, ignorance, latent tendencies of conceit, latent tendencies of attachment to existence, and latent tendencies of ignorance. It emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Therefore, it is said: Wisdom in the path is the knowing of emergence from both sides.

The unborn is consumed by the born, Thus it is called jhāna; Skillfulness in jhāna and liberation, Does not waver in various views.

When one concentrates and sees as it is, And while seeing, one concentrates; Then insight and tranquility are present, They proceed in union, equally balanced.

Seeing that formations are suffering, And cessation is bliss; Wisdom that emerges from both sides, Touches the deathless state.

One knows the conduct of liberation, Skilled in the knowing of duality; Skillfulness in the two knowings, Does not waver in various views.

That which is known is knowing, and that which knows is wisdom.

Therefore, it is said: Wisdom in the path is the knowing of emergence from both sides.

The description of path knowing is the eleventh.

1.1.12.

Description of fruition knowing

How does the wisdom of the cessation of effort arise in fruition knowing?

At the moment of the path of stream-entry, right view emerges from wrong view by the characteristic of seeing, and it emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Due to the cessation of that effort, right view arises.

This is the fruition of the path.

Right intention emerges from wrong intention by the characteristic of application, and it emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Due to the cessation of that effort, right intention arises.

This is the fruition of the path.

Right speech emerges from wrong speech by the characteristic of grasping, and it emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Due to the cessation of that effort, right speech arises.

This is the fruition of the path.

Right action emerges from wrong action by the characteristic of arising, and it emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Due to the cessation of that effort, right action arises.

This is the fruition of the path.

Right livelihood emerges from wrong livelihood by the characteristic of purification, and it emerges from the defilements that follow and from the aggregates, and it emerges from all external signs.

Due to the cessation of that effort, right livelihood arises.

This is the fruit of the path.

Right effort arises by abandoning wrong effort, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right effort arises.

This is the fruit of the path.

Right mindfulness arises by abandoning wrong mindfulness, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right mindfulness arises.

This is the fruit of the path.

Right concentration arises by abandoning wrong concentration, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right concentration arises.

This is the fruit of the path.

At the moment of the path of once-returning, right view arises by abandoning the coarse fetters of sense satisfaction and ill-will, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right concentration arises.

This is the fruit of the path.

At the moment of the path of non-returning, right view arises by abandoning the subtle fetters of sense satisfaction and ill-will, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right concentration arises.

This is the fruit of the path.

At the moment of the path of arahantship, right view arises by abandoning the fetters of form desire, formless desire, conceit, restlessness, ignorance, and the underlying tendencies of conceit, desire for existence, and ignorance, by abandoning the defilements that follow it, by abandoning the aggregates, and by abandoning all external signs.

Due to the calming of that effort, right concentration arises.

This is the fruit of the path.

Knowing is so called because it is known, wisdom is so called because it discerns.

Therefore, it is said: Wisdom that calms effort is knowing in the fruit.

The description of knowing in the fruit is the twelfth.

1.1.13.

How is wisdom the knowing of liberation in the contemplation of the cutting off of the fetters?

By the path of stream-entry, self-identity view, doubt, attachment to rites and rituals, the underlying tendency of views, and the underlying tendency of doubt, the defilements of one's own mind are completely cut off.

The mind is freed from the five hindrances and is well freed.

Knowing in the sense of knowing that freedom, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the contemplation of the cutting off of the fetters is the knowing of liberation.

With the path of once-returning, the coarse fetter of sense satisfaction, the fetter of ill-will, the coarse underlying tendency to sense satisfaction, the underlying tendency to ill-will: the defilements of one's own mind are properly cut off.

The mind is freed from these four hindrances and is well freed.

Knowing in the sense of knowing that freedom, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the contemplation of the cutting off of the fetters is the knowing of liberation.

With the path of non-returning, the subtle fetter of sense satisfaction, the fetter of ill-will, the subtle underlying tendency to sense satisfaction, the underlying tendency to ill-will: the defilements of one's own mind are properly cut off.

The mind is freed from these four hindrances and is well freed.

Knowing in the sense of knowing that freedom, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the contemplation of the cutting off of the fetters is the knowing of liberation.

With the path of arahantship, the desire for form, the desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to the desire for existence, the underlying tendency to ignorance: the defilements of one's own mind are properly cut off. The mind is freed from these eight hindrances and is well freed.

Knowing in the sense of knowing that freedom, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the contemplation of the cutting off of the fetters is the knowing of liberation.

Knowing in the sense of knowing that freedom, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the contemplation of the cutting off of the fetters is the knowing of liberation.

The description of the knowing of liberation is the thirteenth.

How is wisdom in the contemplation of the arising phenomena, knowing in reviewing?

At the moment of the path of stream-entry, right view in the sense of seeing arises.

Right intention in the sense of directing arises.

Right speech in the sense of grasping arises.

Right action in the sense of arising arises.

Right livelihood in the sense of purifying arises.

Right effort in the sense of striving arises.

Right mindfulness in the sense of establishing arises.

Right concentration in the sense of non-distraction arises.

Mindfulness as a factor of enlightenment in the sense of establishing arises.

Investigation of phenomena as a factor of enlightenment in the sense of investigating arises.

The enlightenment factor of energy arose then in the sense of exertion.

The enlightenment factor of pīti arose then in the sense of suffusing.

The enlightenment factor of tranquility arose then in the sense of calming.

The enlightenment factor of concentration arose then in the sense of non-distraction.

The enlightenment factor of equanimity arose then in the sense of reflection.

The power of faith arose then in the sense of being unshakable in faithlessness.

The power of energy arose then in the sense of being unshakable in laziness.

The power of mindfulness arose then in the sense of being unshakable in negligence.

The power of concentration arose then in the sense of being unshakable in restlessness.

The power of wisdom arose then in the sense of being unshakable in ignorance.

The faculty of faith arose then in the sense of resolution.

The faculty of energy arose then in the sense of exertion.

The faculty of mindfulness arose then in the sense of presence.

The faculty of concentration arose then in the sense of non-distraction.

The faculty of wisdom arose then in the sense of seeing.

The faculties arose then in the sense of predominance.

The powers arose then in the sense of being unshakable.

The enlightenment factors arose then in the sense of leading out.

The path arose then in the sense of cause.

The foundations of mindfulness arose then in the sense of presence.

The right efforts arose then in the sense of striving.

The bases of spiritual power arose then in the sense of accomplishment.

The truths arose then in the sense of suchness.

Calm arose then in the sense of non-distraction.

Insight arose then in the sense of observation.

Calm and insight arose then in the sense of having one taste.

The union arose then in the sense of non-transgression.

Purity of virtue arose then in the sense of restraint.

Purity of mind arose then in the sense of non-distraction.

Purity of view arose then in the sense of seeing.

Liberation arose then in the sense of release.

Knowing arose then in the sense of penetration.

Freedom arose then in the sense of relinquishment.

Knowing of destruction arose then in the sense of eradication.

Desire arose then in the sense of root.

Attention arose then in the sense of arising.

Contact arose then in the sense of meeting.

Feeling arose then in the sense of convergence.

Concentration arose then in the sense of being foremost.

Mindfulness arose then in the sense of predominance.

Wisdom arose then in the sense of surpassing.

Freedom arose then in the sense of essence.

The deathless Nibbāna is then attained as the ultimate goal.

After emerging, one reflects, these phenomena were then attained.

At the moment of the fruition of stream-entry, right view is then attained as seeing.

Right intention is then attained as determination... etc.

Knowing is then attained as non-arising in the sense of tranquility.

Desire is then attained as the root.

Attention is then attained as the origin.

Contact is then attained as the conjunction.

Feeling is then attained as the convergence.

Concentration is then attained as the chief.

Mindfulness is then attained as the governor.

Wisdom is then attained as the surpassing.

Liberation is then attained as the essence.

The deathless Nibbāna is then attained as the ultimate goal.

After emerging, one reflects, these phenomena were then attained.

At the moment of the path of once-returning...

etc. At the moment of the fruition of once-returning...

etc.

At the moment of the path of non-returning...

etc. At the moment of the fruition of non-returning... etc.

At the moment of the path of arahantship, right view is then attained as seeing...

etc.

Knowing is known as knowing, wisdom as discernment.

Therefore it is said: When phenomena are then attained, wisdom is seeing, knowing is reflection.

The description of the knowing of reflection is the fourteenth.

1.1.15. Description of the knowing of the diversity of objects How is wisdom the knowing of the diversity of objects in internal determination?

How does one determine internal phenomena?

One determines the eye internally, one determines the ear internally, one determines the nose internally, one determines the tongue internally, one determines the body internally, one determines the mind internally.

How does one determine the eye internally? One determines the eye as arisen from ignorance, one determines the eye as arisen from craving, one determines the eye as arisen from karma, one determines the eye as arisen from nutriment, one determines the eye as derived from the four great elements, one determines the eye as arisen, one determines the eye as attained.

The eye is known to have arisen without having existed before, and having arisen, it will not exist in the future.

The eye is known to be impermanent, subject to change, and not lasting.

The eye is known to be impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation. The eye is known to be impermanent, not permanent; known to be suffering, not happiness; known to be non-self, not self;

Knowing is then attained as destruction in the sense of eradication.

Desire is then attained as the root... etc. The deathless Nibbāna is then attained as the ultimate goal.

After emerging, one reflects, these phenomena were then attained.

At the moment of the fruition of arahantship, right view is then attained as seeing... etc. Knowing is then attained as non-arising in the sense of tranquility.

Desire is then attained as the root...

etc. The deathless Nibbāna is then attained as the ultimate goal. After emerging, one reflects, these phenomena were then attained.

becomes disenchanted, not delighted; becomes dispassionate, not passionate; leads to cessation, not arising; leads to relinquishment, not acquisition.

Understanding the eye as impermanent, one abandons the perception of permanence; knowing it as suffering, one abandons the perception of happiness; knowing it as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons passion; leading to cessation, one abandons arising; leading to relinquishment, one abandons acquisition.

Thus, the eye is known internally.

How is the ear known internally?

The ear is known to have arisen from ignorance... ......

Thus, the ear is known internally.

How is the nose known internally?

The nose is known to have arisen from ignorance... ......

Thus, the nose is known internally.

How is the tongue known internally?

The tongue is known to have arisen from ignorance, from craving, from karma, from food, from the four great elements, to have arisen, to have come into being. The tongue is known to have arisen without having existed before, and having arisen, it will not exist in the future.

The tongue is known to be impermanent, subject to change, and not lasting.

The tongue is known to be impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation.

The tongue is known to be impermanent, not permanent... ......

leads to relinquishment, not acquisition.

Understanding the tongue as impermanent, one abandons the perception of permanence... ......

leading to relinquishment, one abandons acquisition.

Thus, the tongue is known internally.

How is the body known internally?

The body is known to have arisen from ignorance, from craving, from karma, from food, from the four great elements, to have arisen, to have come into being. The body is determined to have arisen, and having arisen, it will not be. The body is determined as having an end, the body is impermanent, unstable, subject to change, the body is impermanent, conditioned, dependent on causes, subject to decay, subject to vanishing, subject to fading away, subject to cessation.

The body is determined as impermanent, not permanent; determined as suffering, not happiness...

it is relinquished, not grasped.

Determining it as impermanent, one abandons the perception of permanence; determining it as suffering, one abandons the perception of happiness...

relinquishing, one abandons grasping.

Thus, one determines the body internally.

How does one determine the mind internally?

The mind is determined to have arisen from ignorance, the mind is determined to have arisen from craving, the mind is determined to have arisen from karma, the mind is determined to have arisen from nutriment, the mind is determined to have arisen, the mind is determined to have come into being.

The mind is determined to have arisen, and having arisen, it will not be.

The mind is determined as having an end, the mind is impermanent, unstable, subject to change, the mind is impermanent, conditioned, dependent on causes, subject to decay, subject to vanishing, subject to fading away, subject to cessation.

The mind is determined as impermanent, not permanent; determined as suffering, not happiness; determined as non-self, not self; disenchanted, not delighted; dispassionate, not passionate; ceasing, not arising; relinquished, not grasped.

Determining it as impermanent, one abandons the perception of permanence; determining it as suffering, one abandons the perception of happiness; determining it as non-self, one abandons the perception of self; disenchanted, one abandons delight; dispassionate, one abandons passion; ceasing, one abandons arising; relinquishing, one abandons grasping.

Thus, one determines the mind internally.

That knowing is in the sense of knowing, wisdom is in the sense of knowing.

Therefore, it is said: Wisdom in determining internally, knowing in the diversity of objects.

The description of knowing in the diversity of objects is the fifteenth.

1.1.16.

Description of knowing in the diversity of fields

How is wisdom in determining externally, knowing in the diversity of fields?

How does one determine external phenomena?

One determines form externally, one determines sound externally, one determines smell externally, one determines taste externally, one determines touch externally, one determines phenomena externally.

How does one define form externally?

Form is defined as arising from ignorance, form is defined as arising from craving, form is defined as arising from karma, form is defined as arising from food, form is defined as derived from the four great elements, form is defined as arisen, form is defined as originated.

Form is defined as having arisen after not existing, and not existing after having arisen.

Form is defined as having an end, form is defined as impermanent, unstable, and subject to change.

Form is defined as impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, subject to cessation.

Form is defined as impermanent, not permanent; as suffering, not happiness; as non-self, not self; one becomes disenchanted, not delighted; one becomes dispassionate, not passionate; one ceases, not arises; one relinquishes, not grasps.

By defining form as impermanent, one abandons the perception of permanence; by defining form as suffering, one abandons the perception of happiness; by defining form as non-self, one abandons the perception of self; by becoming disenchanted, one abandons delight; by becoming dispassionate, one abandons passion; by ceasing, one abandons arising; by relinquishing, one abandons grasping.

Thus, one defines form externally.

How does one define sound externally?

Sound is defined as derived from the four great elements, sound is defined as arisen, sound is defined as originated. Sound is defined as having arisen after not existing, and not existing after having arisen.

Sound is defined as having an end, sound is defined as impermanent, unstable, and subject to change, sound is defined as impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, subject to cessation.

Sound is defined as impermanent, not permanent; as suffering, not happiness; as non-self, not self; one becomes disenchanted, not delighted; one becomes dispassionate, not passionate; one ceases, not arises; one relinquishes, not grasps.

Thus, one defines sound externally.

How does one define smell externally?

Smell is defined as arising from ignorance, smell is defined as arising from craving, ....

Thus, one defines smell externally.

How does one define taste externally?

Taste is defined as arising from ignorance, taste is defined as arising from craving, ....

Thus, one defines taste externally.

How does one define touch externally?

Touch is defined as arising from ignorance, touch is defined as arising from craving, touch is defined as arising from karma, touch is defined as arising from food, touch is defined as arisen.

Tangible objects are classified as arising ...

Thus, tangible objects are classified externally.

How are mental phenomena classified externally?

Mental phenomena are classified as arising from ignorance, as arising from craving, as arising from karma, as arising from sustenance, as arising, as originating. Mental phenomena are classified as having arisen without existing before, and not existing after having arisen.

Mental phenomena are classified as having an end, as impermanent, as subject to change, as impermanent, as conditioned, as arising from causes, as subject to decay, as subject to fading away, as subject to cessation.

Mental phenomena are classified as impermanent, not permanent; as suffering, not happiness; as non-self, not self; one becomes disenchanted, not delighted; one becomes dispassionate, not passionate; one ceases, not arises; one relinquishes, not grasps ...

By classifying as impermanent, one abandons the perception of permanence; by classifying as suffering, one abandons the perception of happiness; by classifying as non-self, one abandons the perception of self; by becoming disenchanted, one abandons delight; by becoming dispassionate, one abandons passion; by ceasing, one abandons arising; by relinquishing, one abandons grasping.

Thus, mental phenomena are classified externally.

That knowing is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the classification of external phenomena, knowing in the diversity of objects.

The description of knowing in the diversity of objects is the sixteenth.

1.1.17.

Description of knowing in the diversity of conduct

Wisdom in the classification of conduct, knowing in the diversity of conduct?

Conduct is of three kinds: the conduct of consciousness, the conduct of ignorance, the conduct of knowing.

What is the conduct of consciousness?

The act of attention for the purpose of seeing is explained as the conduct of consciousness in forms, the consciousness of seeing is the conduct of consciousness in forms, the act of placing after seeing is the resultant mind element, the conduct of consciousness in forms, the resultant mind-consciousness element after placing is the conduct of consciousness in forms.

The act of attention for the purpose of hearing is explained as the conduct of consciousness in sounds, the consciousness of hearing is the conduct of consciousness in sounds, the act of placing after hearing is the resultant mind element, the conduct of consciousness in sounds, the resultant mind-consciousness element after placing is the conduct of consciousness in sounds.

The act of attention for the purpose of smelling is explained as the conduct of consciousness in odors, the consciousness of smelling is the conduct of consciousness in odors, the act of placing after smelling is the resultant mind element, the conduct of consciousness in odors, the resultant mind-consciousness element after placing is the conduct of consciousness in odors.

For the purpose of tasting, the act of advertence is classified as a functional consciousness in relation to flavors; the tasting consciousness is the tongue-consciousness in relation to flavors; due to tasting, the act of determining is a resultant mind-element in relation to flavors; due to determination, the resultant mind-consciousness element is in relation to flavors.

For the purpose of touching, the act of advertence is classified as a functional consciousness in relation to tangibles; the touching consciousness is the body-consciousness in relation to tangibles; due to touching, the act of determining is a resultant mind-element in relation to tangibles; due to determination, the resultant mind-consciousness element is in relation to tangibles.

For the purpose of knowing, the act of advertence is classified as a functional consciousness in relation to mental objects; the knowing consciousness is the mind-consciousness in relation to mental objects.

What is meant by consciousness conduct? It is called consciousness conduct because it moves without greed: consciousness conduct. It is called consciousness conduct because it moves without hatred: consciousness conduct.

It is called consciousness conduct because it moves without delusion: consciousness conduct.

It is called consciousness conduct because it moves without conceit: consciousness conduct.

It is called consciousness conduct because it moves without wrong view: consciousness conduct.

It is called consciousness conduct because it moves without restlessness: consciousness conduct.

It is called consciousness conduct because it moves without doubt:

consciousness conduct. It is called consciousness conduct because it moves without latent tendencies: consciousness conduct.

It is called consciousness conduct because it moves without attachment: consciousness conduct.

It is called consciousness conduct because it moves without aversion: consciousness conduct.

It is called consciousness conduct because it moves without delusion: consciousness conduct.

It is called consciousness conduct because it moves without conceit: consciousness conduct.

It is called consciousness conduct because it moves without wrong view: consciousness conduct.

It is called consciousness conduct because it moves without restlessness: consciousness conduct.

It is called consciousness conduct because it moves without doubt: consciousness conduct.

It is called consciousness conduct because it moves without latent tendencies: consciousness conduct.

It is called consciousness conduct because it moves associated with wholesome actions: consciousness conduct.

It is called consciousness conduct because it moves dissociated from unwholesome actions: consciousness conduct.

It is called consciousness conduct because it moves dissociated from blameworthy actions: consciousness conduct.

It is called consciousness conduct because it moves associated with blameless actions: consciousness conduct.

It is called consciousness conduct because it moves dissociated from dark actions: consciousness conduct.

It is called consciousness conduct because it moves associated with bright actions: consciousness conduct.

It is called consciousness conduct because it moves associated with actions leading to happiness: consciousness conduct.

It is called consciousness conduct because it moves dissociated from actions leading to suffering: consciousness conduct.

It is called consciousness conduct because it moves associated with actions resulting in happiness: consciousness conduct.

It is called consciousness conduct because it moves dissociated from actions resulting in suffering: consciousness conduct.

It is called consciousness conduct because it moves in the known:

Such is the conduct of consciousness. The conduct of consciousness.

This mind is naturally pure in the sense of being free from defilements: The conduct of consciousness.

This is the conduct of consciousness.

What is the conduct of ignorance?

The act of advertence for the purpose of lustful impulsion towards pleasing forms is declared as the conduct of consciousness; the impulsion of greed is the conduct of ignorance.

The act of advertence for the purpose of hateful impulsion towards displeasing forms is declared as the conduct of consciousness; the impulsion of hate is the conduct of ignorance.

The act of advertence for the purpose of deluded impulsion towards an object not properly considered by both is declared as the conduct of consciousness; the impulsion of delusion is the conduct of ignorance.

The act of advertence for the purpose of conceited impulsion towards the bondage of conceit is declared as the conduct of consciousness; the impulsion of conceit is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards an extreme view is declared as the conduct of consciousness; the impulsion of view is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards distraction is declared as the conduct of consciousness; the impulsion of distraction is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards doubt is declared as the conduct of consciousness; the impulsion of doubt is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards latent tendencies is declared as the conduct of consciousness; the impulsion of latent tendencies is the conduct of ignorance.

Towards pleasing sounds...

towards pleasing smells...

towards pleasing tastes...

towards pleasing tangibles...

towards pleasing mental objects, the act of advertence for the purpose of lustful impulsion is declared as the conduct of consciousness; the impulsion of greed is the conduct of ignorance.

Towards displeasing mental objects, the act of advertence for the purpose of hateful impulsion is declared as the conduct of consciousness; the impulsion of hate is the conduct of ignorance.

Towards an object not properly considered by both, the act of advertence for the purpose of deluded impulsion is declared as the conduct of consciousness; the impulsion of delusion is the conduct of ignorance.

The act of advertence for the purpose of conceited impulsion towards the bondage of conceit is declared as the conduct of consciousness; the impulsion of conceit is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards an extreme view is declared as the conduct of consciousness; the impulsion of view is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards distraction is declared as the conduct of consciousness; the impulsion of distraction is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards doubt is declared as the conduct of consciousness; the impulsion of doubt is the conduct of ignorance.

The act of advertence for the purpose of impulsion towards latent tendencies is declared as the conduct of consciousness.

The impulsion of the underlying tendencies is the conduct of ignorance.

What is meant by the conduct of ignorance?

Acting with greed is: the conduct of ignorance.

Acting with hatred is: the conduct of ignorance.

Acting with delusion is: the conduct of ignorance.

Acting with conceit is: the conduct of ignorance.

Acting with wrong view is: the conduct of ignorance.

Acting with restlessness is: the conduct of ignorance.

Acting with doubt is: the conduct of ignorance.

Acting with underlying tendencies is: the conduct of ignorance.

Acting associated with greed is: the conduct of ignorance.

Acting associated with hatred is: the conduct of ignorance.

Acting associated with delusion is: the conduct of ignorance.

Acting associated with conceit is: the conduct of ignorance.

Acting associated with wrong view is: the conduct of ignorance.

Acting associated with restlessness is: the conduct of ignorance.

Acting associated with doubt is: the conduct of ignorance.

Acting associated with underlying tendencies is: the conduct of ignorance.

Acting dissociated from wholesome actions is: the conduct of ignorance.

Acting associated with unwholesome actions is: the conduct of ignorance.

Acting associated with blameworthy actions is: the conduct of ignorance.

Acting dissociated from blameless actions is: the conduct of ignorance.

Acting associated with dark actions is: the conduct of ignorance.

Acting dissociated from bright actions is: the conduct of ignorance.

Acting dissociated from actions leading to happiness is: the conduct of ignorance.

Acting associated with actions leading to suffering is: the conduct of ignorance.

Acting dissociated from actions with happy results is: the conduct of ignorance.

Acting associated with actions with suffering results is: the conduct of ignorance.

Acting unknowingly is: the conduct of ignorance.

Such is the conduct of ignorance.

This is the conduct of ignorance.

What is the conduct of knowing?

The contemplation of impermanence for the purpose of insight is the conduct of knowing; the contemplation of impermanence is the conduct of knowing.

The contemplation of suffering for the purpose of insight is the conduct of knowing; the contemplation of suffering is the conduct of knowing.

The contemplation of non-self for the purpose of insight is the conduct of knowing; the contemplation of non-self is the conduct of knowing.

The contemplation of disenchantment for the purpose of insight is the conduct of knowing; the contemplation of dispassion for the purpose of insight is the conduct of knowing; the contemplation of cessation for the purpose of insight is the conduct of knowing; the contemplation of relinquishment for the purpose of insight is the conduct of knowing; the contemplation of destruction for the purpose of insight is the conduct of knowing; the contemplation of fading away for the purpose of insight is the conduct of knowing; the contemplation of change for the purpose of insight is the conduct of knowing; the contemplation of the signless for the purpose of insight is the conduct of knowing; the contemplation of the desireless for the purpose of insight is the conduct of knowing.

For the contemplation of emptiness...

For the contemplation of the higher wisdom...

For the knowing and vision of things as they really are...

For the contemplation of danger...

For the contemplation of reflection, the act of attention is declared as the conduct of consciousness; The contemplation of reflection is the conduct of knowing.

The contemplation of dispassion is the conduct of knowing.

The path of stream-entry is the conduct of knowing.

The attainment of the fruition of stream-entry is the conduct of knowing.

The path of once-returning is the conduct of knowing.

The attainment of the fruition of once-returning is the conduct of knowing.

The path of non-returning is the conduct of knowing.

The attainment of the fruition of non-returning is the conduct of knowing.

The path of arahantship is the conduct of knowing.

The attainment of the fruition of arahantship is the conduct of knowing.

What is meant by conduct of knowing?

It is called the conduct of knowing because it proceeds without attachment: It is called the conduct of knowing because it proceeds without aversion: It is called the conduct of knowing because it proceeds without delusion: It is called the conduct of knowing because it proceeds without conceit: It is called the conduct of knowing because it proceeds without wrong views: It is called the conduct of knowing because it proceeds without restlessness: It is called the conduct of knowing because it proceeds without doubt: It is called the conduct of knowing because it proceeds without latent tendencies:

It is called the conduct of knowing because it is associated with wholesome actions: It is called the conduct of knowing because it is dissociated from unwholesome actions: It is called the conduct of knowing because it is dissociated from blameworthy actions: It is called the conduct of knowing because it is associated with blameless actions: It is called the conduct of knowing because it is dissociated from dark actions: It is called the conduct of knowing because it is associated with bright actions:

It is called the conduct of knowing because it is associated with actions leading to happiness: It is called the conduct of knowing because it is dissociated from actions leading to suffering: It is called the conduct of knowing because it is associated with actions resulting in happiness: It is called the conduct of knowing because it is dissociated from actions resulting in suffering:

It is called the conduct of knowing because it proceeds with knowing: Such is the conduct of knowing.

This is the conduct of knowing.

There is a difference between the conduct of consciousness, the conduct of non-knowing, and the conduct of knowing.

That which is known is knowing, and that which comprehends is wisdom.

Therefore, it is said:

In the determination of conduct, wisdom is the knowing of the diversity of conduct.

The description of the knowing of the diversity of conduct is the seventeenth.

1.1.18. Description of the knowing of the diversity of realms

How is wisdom the knowing of the diversity of realms in the determination of the four dhammas?

There are four realms: The realm of sense-desire, the realm of form, the realm of formlessness, and the realm beyond classification.

What is the realm of sense-desire?

From the lowest Avīci hell up to the highest Paranimmitavasavattī gods, all that is within this range, the aggregates, elements, and bases that are included here, form, feeling, perception, formations, and consciousness: This is the sensual realm.

What is the form realm?

From the Brahma world below to the highest Akaniṃttha gods above, whatever mental and physical phenomena exist within this range, whether they belong to one who has attained or is born there, or to one who dwells happily in this life: this is the form realm.

What is the formless realm?

From the realm of infinite space below to the realm of neither-perception-nor-non-perception above, whatever mental and physical phenomena exist within this range, whether they belong to one who has attained or is born there, or to one who dwells happily in this life: this is the formless realm.

What is the unconditioned realm?

The unconditioned realm includes the paths and fruits of the paths, and the unconditioned element: this is the unconditioned realm.

These are the four realms.

There are also four other realms: the four dwellings of mindfulness, the four right efforts, the four bases of spiritual power, the four jhānas, the four immeasurables, the four formless attainments, the four analytical knowings, the four paths, the four objects, the four noble lineages, the four bases of social unity, the four wheels, the four verses of the Dhammapada: these are the four other realms.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: Wisdom in the classification of the four dhammas is knowing of the diversity of realms.

The description of knowing of the diversity of realms is the eighteenth.

1.1.19.

Description of knowing of the diversity of dhammas

How is wisdom in the classification of the nine dhammas knowing of the diversity of dhammas?

How does one classify dhammas?

One classifies the dhammas of the sensual realm as wholesome, unwholesome, and indeterminate.

One classifies the dhammas of the form realm as wholesome and indeterminate.

One classifies the dhammas of the formless realm as wholesome and indeterminate.

One classifies the unconditioned dhammas as wholesome and indeterminate.

How does one classify the dhammas of the sensual realm as wholesome, unwholesome, and indeterminate?

One classifies the ten courses of wholesome action as wholesome, the ten courses of unwholesome action as unwholesome, and form, resultant, and functional as indeterminate: thus one classifies the dhammas of the sensual realm as wholesome, unwholesome, and indeterminate.

How does one classify the dhammas of the form realm as wholesome and indeterminate?

He distinguishes the four jhānas of the one who has attained them as wholesome, and the four jhānas of the one who has been reborn there as indeterminate: Thus he distinguishes the form-sphere phenomena as wholesome, and as indeterminate.

How does he distinguish the formless-sphere phenomena as wholesome, and as indeterminate?

He distinguishes the four formless attainments of the one who has attained them as wholesome, and the four formless attainments of the one who has been reborn there as indeterminate: Thus he distinguishes the formless-sphere phenomena as wholesome, and as indeterminate.

How does he distinguish the unconditioned phenomena as wholesome, and as indeterminate?

He distinguishes the four noble paths as wholesome, and the four fruits of recluseship and Nibbāna as indeterminate: Thus he distinguishes the unconditioned phenomena as wholesome, and as indeterminate.

Thus he distinguishes the phenomena.

Nine phenomena rooted in joy.

When one attends to impermanence, joy arises; for the joyful, pīti arises; for the rapturous, the body becomes tranquil; for the tranquil body, one feels happiness; for the happy, the mind becomes concentrated.

With a concentrated mind, one knows and sees things as they really are.

Knowing and seeing things as they really are, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one is liberated.

When one attends to suffering, joy arises... etc. When one attends to non-self, joy arises... etc.

When one attends to form as impermanent, joy arises...

etc. When one attends to form as suffering... etc.

When one attends to feeling... etc. When one attends to perception... etc.

When one attends to formations...

etc.

When one attends to consciousness...

etc.

When one attends to the eye...

etc. When one attends to aging and death as impermanent, joy arises...

etc. When one attends to aging and death as suffering, joy arises... etc.

When one attends to aging and death as non-self, joy arises; for the joyful, pīti arises; for the rapturous, the body becomes tranquil; for the tranquil body, one feels happiness; for the happy, the mind becomes concentrated.

With a concentrated mind, one knows and sees things as they really are.

Knowing and seeing things as they really are, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one is liberated.

These are the nine phenomena rooted in joy.

Nine phenomena rooted in proper attention.

When one attends to impermanence with proper attention, joy arises; for the joyful, pīti arises; for the rapturous, the body becomes tranquil; for the tranquil body, one feels happiness; for the happy, the mind becomes concentrated.

With a concentrated mind, one knows and sees things as they really are: This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the path leading to the cessation of suffering.

When one contemplates suffering wisely, joy arises; for one who is joyful, pīti arises; for one with a rapturous mind, the body becomes tranquil; with a tranquil body, one feels happiness; for one who is happy, the mind becomes concentrated.

With a concentrated mind, one knows as it really is: This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the path leading to the cessation of suffering.

When one contemplates non-self wisely, joy arises...

When one contemplates form as impermanent wisely, joy arises...

When one contemplates form as suffering wisely, joy arises...

When one contemplates form as non-self wisely, joy arises...

Feeling...

Perception...

Mental formations...

Consciousness...

Eye...

Aging and death as impermanent, when contemplated wisely, joy arises...

Aging and death as suffering, when contemplated wisely, joy arises...

Aging and death as non-self, when contemplated wisely, joy arises; for one who is joyful, pīti arises; for one with a rapturous mind, the body becomes tranquil; with a tranquil body, one feels happiness; for one who is happy, the mind becomes concentrated.

With a concentrated mind, one knows as it really is: This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the path leading to the cessation of suffering.

These are the nine phenomena rooted in wise attention.

Nine kinds of diversity: Depending on the diversity of elements, the diversity of contact arises; depending on the diversity of contact, the diversity of feeling arises; depending on the diversity of feeling, the diversity of perception arises; depending on the diversity of perception, the diversity of intention arises; depending on the diversity of intention, the diversity of desire arises; depending on the diversity of desire, the diversity of fever arises; depending on the diversity of fever, the diversity of search arises; depending on the diversity of search, the diversity of gain arises: These are the nine kinds of diversity.

Knowing in the sense of knowing is wisdom, knowing in the sense of knowing is wisdom.

Therefore, it is said: Wisdom in the classification of the nine phenomena is knowing in the diversity of phenomena.

The description of knowing in the diversity of phenomena is the twenty-first.

1.1.20–24 Description of the five kinds of knowing

How is the wisdom of direct knowing knowing in the sense of knowing, the wisdom of full knowing knowing in the sense of knowing, the wisdom of abandoning knowing in the sense of relinquishing, the wisdom of development knowing in the sense of single-flavoredness, the wisdom of realization knowing in the sense of touching?

Those phenomena that are fully known are known.

Those phenomena that are known are resolved.

Those phenomena that are abandoned are relinquished.

Those phenomena that are developed are of one essence. Those phenomena that are realized are experienced.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said:

Direct knowing is wisdom in the sense of knowing, full knowing is wisdom in the sense of resolving, abandonment is wisdom in the sense of relinquishing, development is wisdom in the sense of one essence, realization is wisdom in the sense of experiencing.

The exposition of the five kinds of knowing is the twenty-fourth.

1.1.25–28

The exposition of the knowing of discriminations How is wisdom in the diversity of meanings knowing in the discrimination of meanings, wisdom in the diversity of phenomena knowing in the discrimination of phenomena, wisdom in the diversity of expressions knowing in the discrimination of expressions, wisdom in the diversity of perspicacity knowing in the discrimination of perspicacity?

Faith faculty is a phenomenon, energy faculty is a phenomenon, mindfulness faculty is a phenomenon, concentration faculty is a phenomenon, wisdom faculty is a phenomenon.

One phenomenon is the faith faculty, another phenomenon is the energy faculty, another phenomenon is the mindfulness faculty, another phenomenon is the concentration faculty, another phenomenon is the wisdom faculty.

By the same knowing with which these diverse phenomena are known, by that same knowing these diverse phenomena are known.

Therefore, it is said: Wisdom in the diversity of phenomena is knowing in the discrimination of phenomena.

Resolution is a meaning, grasping is a meaning, establishment is a meaning, non-distraction is a meaning, seeing is a meaning.

One meaning is resolution, another meaning is grasping, another meaning is establishment, another meaning is non-distraction, another meaning is seeing.

By the same knowing with which these diverse meanings are known, by that same knowing these diverse meanings are known.

Therefore, it is said Wisdom in the diversity of meanings is knowing in the discrimination of meanings.

To demonstrate five phenomena, expressions, and terms, to demonstrate five meanings, expressions, and terms.

Different are the expressions of phenomena, different are the expressions of meanings.

By the same knowing with which these diverse expressions are known, by that same knowing these diverse expressions are known.

Therefore, it is said: Wisdom in the diversity of expressions is knowing in the discrimination of expressions.

Knowing in five phenomena, knowing in five meanings, knowing in ten expressions.

Different knowing in phenomena, different knowing in meanings, different knowing in expressions.

By this knowing, these various knowings are known, and by this same knowing, these various knowings are known.

Therefore it is said: Wisdom in the diversity of expressions, the knowing of the analysis of expressions.

Faith is a strength, the Dhamma is a strength, energy is a strength, mindfulness is a strength, concentration is a strength, wisdom is a strength.

One faith is a strength, another energy is a strength, another mindfulness is a strength, another concentration is a strength, another wisdom is a strength.

By this knowing, these various Dhammas are known, and by this same knowing, these various Dhammas are known.

Therefore it is said: Wisdom in the diversity of Dhammas, the knowing of the analysis of Dhammas.

In faithlessness, there is an unshakable state.

In laziness, there is an unshakable state.

In negligence, there is an unshakable state.

In restlessness, there is an unshakable state.

In ignorance, there is an unshakable state.

One unshakable state in faithlessness, another in laziness, another in negligence, another in restlessness, another in ignorance.

By this knowing, these various states are known, and by this same knowing, these various states are known.

Therefore it is said: Wisdom in the diversity of states, the knowing of the analysis of states.

To demonstrate the five Dhammas, there are expressions, terminology, and phrases; to demonstrate the five states, there are expressions, terminology, and phrases.

Different are the expressions of Dhammas, different are the expressions of states.

By this knowing, these various expressions are known, and by this same knowing, these various expressions are known.

Therefore it is said: Wisdom in the diversity of expressions, the knowing of the analysis of expressions.

Knowing in the five Dhammas, knowing in the five states, knowing in the ten expressions.

Different are the knowings in Dhammas, different are the knowings in states, different are the knowings in expressions.

By this knowing, these various knowings are known, and by this same knowing, these various knowings are known.

Therefore it is said: Wisdom in the diversity of expressions, the knowing of the analysis of expressions.

Mindfulness is a factor of enlightenment, investigation of Dhammas is a factor of enlightenment, energy is a factor of enlightenment, pīti is a factor of enlightenment, tranquility is a factor of enlightenment, concentration is a factor of enlightenment, equanimity is a factor of enlightenment.

One mindfulness is a factor of enlightenment, another investigation of Dhammas is a factor of enlightenment, another energy is a factor of enlightenment, another pīti is a factor of enlightenment, another tranquility is a factor of enlightenment, another concentration is a factor of enlightenment, another equanimity is a factor of enlightenment.

By that knowing, these various phenomena are known, and by that same knowing, these various phenomena are known.

Therefore, it is said: Knowing of the diversity of phenomena is the wisdom of the discrimination of phenomena.

The meaning of establishment, the meaning of investigation, the meaning of grasping, the meaning of spreading, the meaning of calming, the meaning of non-distraction, the meaning of reflection.

One meaning of establishment, another meaning of investigation, another meaning of grasping, another meaning of spreading, another meaning of calming, another meaning of non-distraction, another meaning of reflection.

By that knowing, these various meanings are known, and by that same knowing, these various meanings are known.

Therefore, it is said: Knowing of the diversity of meanings is the wisdom of the discrimination of meanings.

To demonstrate the seven phenomena, expressions, terms, and phrases; to demonstrate the seven meanings, expressions, terms, and phrases.

Different expressions for phenomena, different expressions for meanings.

By that knowing, these various expressions are known, and by that same knowing, these various expressions are known.

Therefore, it is said: Knowing of the diversity of expressions is the wisdom of the discrimination of expressions.

Knowing in the seven phenomena, knowing in the seven meanings, knowing in the fourteen expressions.

Different knowing in phenomena, different knowing in meanings, different knowing in expressions.

By that knowing, these various knowings are known, and by that same knowing, these various knowings are known.

Therefore, it is said: Knowing of the diversity of knowings is the wisdom of the discrimination of knowings.

Right view is a phenomenon, right intention is a phenomenon, right speech is a phenomenon, right action is a phenomenon, right livelihood is a phenomenon, right effort is a phenomenon, right mindfulness is a phenomenon, right concentration is a phenomenon.

One right view is a phenomenon, another right intention is a phenomenon, another right speech is a phenomenon, another right action is a phenomenon, another right livelihood is a phenomenon, another right effort is a phenomenon, another right mindfulness is a phenomenon, another right concentration is a phenomenon.

By that knowing, these various phenomena are known, and by that same knowing, these various phenomena are known.

Therefore, it is said: Knowing of the diversity of phenomena is the wisdom of the discrimination of phenomena.

The meaning of seeing, the meaning of establishing, the meaning of grasping, the meaning of arising, the meaning of purifying, the meaning of grasping, the meaning of establishing, the meaning of non-distraction.

One meaning of seeing, another meaning of establishing, another meaning of grasping, another meaning of arising, another meaning of purifying, another meaning of grasping, another meaning of establishing, another meaning of non-distraction.

By that knowing, these various meanings are known; by that same knowing, these various meanings are known.

Therefore, it is said: Wisdom in the diversity of meanings, knowing in the analysis of meanings.

To explain the eight principles, there are expressions, terminology, and designations; to explain the eight meanings, there are expressions, terminology, and designations.

There are different terminologies for principles, and different terminologies for meanings.

By that knowing, these various terminologies are known; by that same knowing, these various terminologies are known.

Therefore, it is said: Wisdom in the diversity of terminologies, knowing in the analysis of terminologies.

Knowing in the eight principles, knowing in the eight meanings, knowing in the sixteen terminologies.

Different knowing in principles, different knowing in meanings, different knowing in terminologies.

By that knowing, these various knowings are known; by that same knowing, these various knowings are known.

Therefore, it is said: Wisdom in the diversity of expressions, knowing in the analysis of expressions.

That which is known is knowing, that which is known is wisdom.

Therefore, it is said: Wisdom in the diversity of meanings, knowing in the analysis of meanings.

Wisdom in the diversity of principles, knowing in the analysis of principles.

Wisdom in the diversity of terminologies, knowing in the analysis of terminologies.

Wisdom in the diversity of expressions, knowing in the analysis of expressions.

The description of the knowing of analysis is the twenty-eighth.

1.1.29–31 Description of the Three Knowledges

How is there wisdom in the diversity of abidings, knowing in the state of abiding, wisdom in the diversity of attainments, knowing in the state of attainment, wisdom in the diversity of abiding and attainment, knowing in the state of abiding and attainment?

Seeing the sign as a danger, being inclined towards the signless, repeatedly seeing the end: the signless abiding.

Seeing the intention as a danger, being inclined towards the intentionless, repeatedly seeing the end: the intentionless abiding.

Seeing the adherence as a danger, being inclined towards the void, repeatedly seeing the end: the void abiding.

Seeing the sign as a danger, being inclined towards the signless, attending the ongoing process, contemplating cessation, nirvana, the signless, and attaining: the signless attainment.

Seeing the intention as a danger, being inclined towards the intentionless, attending the ongoing process, contemplating cessation, nirvana, the intentionless, and attaining: the intentionless attainment.

Seeing the adherence as a danger, being inclined towards the void, attending the ongoing process, contemplating cessation, nirvana, the void, and attaining: the void attainment.

Seeing the sign as fearful, due to being inclined towards the signless, he repeatedly sees the passing away, and having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the signless, and attains: the attainment of the signless dwelling.

Seeing the intention as fearful, due to being inclined towards the undirected, he repeatedly sees the passing away, and having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the undirected, and attains: the attainment of the undirected dwelling.

Seeing the adherence as fearful, due to being inclined towards the void, he repeatedly sees the passing away, and having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the void, and attains: the attainment of the void dwelling.

Seeing the form sign as fearful, due to being inclined towards the signless, he repeatedly sees the passing away: the signless dwelling.

Seeing the form intention as fearful, due to being inclined towards the undirected, he repeatedly sees the passing away: the undirected dwelling.

Seeing the form adherence as fearful, due to being inclined towards the void, he repeatedly sees the passing away: the void dwelling.

Seeing the form sign as fearful, due to being inclined towards the signless, having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the signless, and attains: the signless attainment.

Seeing the form intention as fearful, due to being inclined towards the undirected, having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the undirected, and attains: the undirected attainment.

Seeing the form adherence as fearful, due to being inclined towards the void, having equanimity towards the ongoing, he contemplates cessation, Nibbāna, and the void, and attains: the void attainment.

Seeing the danger in the sign of feeling, due to being inclined towards the signless, he sees the passing away again and again: The signless dwelling. Seeing the danger in the desire for the sign of feeling, due to being inclined towards the undirected, he sees the passing away again and again: The undirected dwelling.

Seeing the danger in the obsession with the sign of feeling, due to being inclined towards the void, he sees the passing away again and again: The void dwelling.

Seeing the danger in the sign of perception... Seeing the danger in the desire for the sign of perception...

Seeing the danger in the obsession with the sign of perception...

The sign of formations...

The sign of consciousness...

The sign of the eye ...

etc.

Seeing the danger in the sign of aging and death, due to being inclined towards the signless, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the signless: The signless attainment. Seeing the danger in the desire for aging and death, due to being inclined towards the undirected, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the undirected: The undirected attainment.

Seeing the danger in the obsession with aging and death, due to being inclined towards the void, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the void: The void attainment.

Seeing the danger in the sign of aging and death, due to being inclined towards the signless, he sees the passing away again and again, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the signless: The attainment of the signless dwelling.

Seeing the danger in the desire for aging and death, due to being inclined towards the undirected, he sees the passing away again and again, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the undirected: The attainment of the undirected dwelling.

Seeing the danger in the obsession with aging and death, due to being inclined towards the void, he sees the passing away again and again, having observed the ongoing process with equanimity, he contemplates cessation, Nibbāna, and attains the void: The attainment of the void dwelling.

One is the signless dwelling, another is the undirected dwelling, another is the void dwelling.

One is the signless attainment, another is the undirected attainment, another is the void attainment.

One is the attainment of the signless dwelling, another is the attainment of the undirected dwelling, another is the attainment of the void dwelling.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: Wisdom in the diversity of dwellings, knowing in the state of dwelling, wisdom in the diversity of attainments, knowing in the state of attainment, wisdom in the diversity of dwelling attainments, knowing in the state of dwelling attainment.

The description of the threefold knowing is the thirty-first.

1.32.

Description of the Knowing of Immediate Concentration How is wisdom, due to the purity of non-distraction, knowing in the immediate concentration for the destruction of the taints?

Through the inclination towards renunciation, the mind's one-pointedness and non-distraction is concentration.

From that concentration arises knowing.

With that knowing, the taints are destroyed.

Thus, first tranquility, then knowing.

With that knowing, the destruction of the taints occurs.

Therefore, it is said: Due to the purity of non-distraction, wisdom in the destruction of the taints is knowing in immediate concentration.

What are the taints?

The taint of sense satisfaction, the taint of becoming, the taint of views, the taint of ignorance.

Where are these taints destroyed?

With the path of stream-entry, the taint of views is completely destroyed, the taint of sense satisfaction leading to lower realms is destroyed, the taint of becoming leading to lower realms is destroyed, the taint of ignorance leading to lower realms is destroyed.

Thus, these taints are destroyed.

With the path of once-returning, the coarse taint of sense satisfaction is destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Thus, these taints are destroyed.

With the path of non-returning, the taint of sense satisfaction is completely destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Thus, these taints are destroyed.

With the path of arahantship, the taint of becoming is completely destroyed, the taint of ignorance is completely destroyed. Thus, these taints are destroyed.

Through the inclination towards non-ill-will...

through the perception of light... through the inclination towards non-distraction... through the inclination towards discerning phenomena...

through the inclination towards knowing...

through the inclination towards joy...

through the inclination towards the first jhāna...

through the inclination towards the second jhāna...

through the inclination towards the third jhāna...

through the inclination towards the fourth jhāna...

Through the inclination towards the attainment of the realm of infinite space...

through the inclination towards the attainment of the realm of infinite consciousness...

through the inclination towards the attainment of the realm of nothingness...

through the inclination towards the attainment of the realm of neither-perception-nor-non-perception...

Through the inclination towards the earth kasina...

through the inclination towards the water kasina...

through the inclination towards the fire kasina...

through the inclination towards the air kasina...

through the inclination towards the blue kasina...

through the inclination towards the yellow kasina...

through the inclination towards the red kasina...

through the inclination towards the white kasina...

Through the inclination towards the space kasina...

through the inclination towards the consciousness kasina...

Through the inclination towards the recollection of the Tathāgata...

through the inclination towards the recollection of the Dhamma...

through the inclination towards the recollection of the Sangha...

Through the inclination towards the recollection of virtue...

through the inclination towards the recollection of generosity...

through the inclination towards the recollection of deities...

Through the inclination towards mindfulness of breathing...

through the inclination towards mindfulness of death...

through the inclination towards mindfulness of the body...

Through the inclination towards the recollection of peace.

through the perception of a bloated corpse...

through the perception of a livid corpse...

through the perception of a festering corpse...

through the perception of a dismembered corpse...

through the perception of a gnawed corpse...

through the perception of a scattered corpse...

through the perception of a hacked and scattered corpse...

By the perception of redness...

By the perception of a corpse...

By the perception of bones...

Breathing in long... and...

Breathing out long...

Breathing in short...

Breathing out short...

Experiencing the whole body while breathing in...

Experiencing the whole body while breathing out...

Calming the bodily formation while breathing in...

Calming the bodily formation while breathing out...

Experiencing pīti while breathing in...

Experiencing pīti while breathing out...

Experiencing pleasure while breathing in...

Experiencing pleasure while breathing out...

Experiencing the mental formation while breathing in...

Experiencing the mental formation while breathing out...

Calming the mental formation while breathing in...

Calming the mental formation while breathing out...

Experiencing the mind while breathing in...

Experiencing the mind while breathing out...

Gladdening the mind while breathing in...

Gladdening the mind while breathing out...

Concentrating the mind... and...

Liberating the mind...

Contemplating impermanence...

Contemplating dispassion...

Contemplating cessation...

Contemplating relinquishment while breathing in...

Contemplating relinquishment while breathing out, the mind's one-pointedness, non-distraction, concentration.

From that concentration arises knowing, and with that knowing, the taints are destroyed.

Thus, first tranquility, then knowing.

With that knowing, the destruction of the taints occurs.

Therefore, it is said:

Due to the purity of non-distraction, wisdom in the destruction of the taints arises in immediate concentration.

What are the taints? The taint of sense satisfaction, the taint of becoming, the taint of views, the taint of ignorance.

Where are these taints destroyed?

With the path of stream-entry, the taint of views is completely destroyed, the taint of sense satisfaction leading to lower realms is destroyed, the taint of becoming leading to lower realms is destroyed, the taint of ignorance leading to lower realms is destroyed.

Thus, these taints are destroyed.

With the path of once-returning, the coarse taint of sense satisfaction is destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Thus, these taints are destroyed.

With the path of non-returning, the taint of sense satisfaction is completely destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Thus, these taints are destroyed.

With the path of arahantship, the taint of becoming is completely destroyed, the taint of ignorance is completely destroyed.

Thus, these taints are destroyed.

That which is known is knowing, that which is known is wisdom.

Therefore, it is said:

Because of the purity of non-confusion, wisdom in the destruction of taints, knowing in the immediate concentration.

The description of knowing in immediate concentration is the thirty-second.

1.1.33.

Description of knowing in the dwelling of non-conflict

How is the dominance of vision, the attainment of peaceful dwelling, the superior inclination, wisdom, and knowing in the dwelling of non-conflict?

Dominance of vision means the contemplation of impermanence is the dominance of vision, the contemplation of suffering is the dominance of vision, the contemplation of non-self is the dominance of vision, the contemplation of impermanence in form is the dominance of vision, the contemplation of suffering in form is the dominance of vision, the contemplation of non-self in form is the dominance of vision; in feeling...

in perception...

in formations...

in consciousness...

in the eye...

in aging and death, the contemplation of impermanence is the dominance of vision, in aging and death, the contemplation of suffering is the dominance of vision, in aging and death, the contemplation of non-self is the dominance of vision.

Peaceful dwelling means the empty dwelling is the peaceful dwelling.

The signless dwelling is the peaceful dwelling.

The undirected dwelling is the peaceful dwelling.

Superior inclination means the inclination towards emptiness is the superior inclination.

The inclination towards the signless is the superior inclination.

The inclination towards the undirected is the superior inclination.

Dwelling of non-conflict means the first jhāna is the dwelling of non-conflict.

The second jhāna is the dwelling of non-conflict.

The third jhāna is the dwelling of non-conflict.

The fourth jhāna is the dwelling of non-conflict.

The attainment of the realm of infinite space is the dwelling of non-conflict...

The attainment of the realm of neither-perception-nor-non-perception is the dwelling of non-conflict.

Dwelling of non-conflict means in what sense is it the dwelling of non-conflict?

By the first jhāna, it removes hindrances: it is the dwelling of non-conflict.

By the second jhāna, it removes applied and sustained attention: it is the dwelling of non-conflict.

By the third jhāna, it removes pīti: it is the dwelling of non-conflict.

By the fourth jhāna, it removes pleasure and pain: it is the dwelling of non-conflict.

By the attainment of the realm of infinite space, it removes the perception of form, the perception of resistance, and the perception of diversity: it is the dwelling of non-conflict.

By the attainment of the realm of infinite consciousness, it removes the perception of the realm of infinite space: it is the dwelling of non-conflict.

By the attainment of the realm of nothingness, it removes the perception of the realm of infinite consciousness: it is the dwelling of non-conflict.

By the attainment of the realm of neither-perception-nor-non-perception, it removes the perception of the realm of nothingness: it is the dwelling of non-conflict.

This is the dwelling of non-conflict.

That which is known is knowing, that which is known is wisdom.

Therefore, it is said: the dominance of vision, the attainment of peaceful dwelling, the superior inclination, wisdom, and knowing in the dwelling of non-conflict.

Description of the Knowing of Dwelling in the Wilderness, the Thirty-Third.

1.1.34.

Description of the Knowing of Attainment of Cessation

How does the knowing of the attainment of cessation arise due to the possession of two strengths, the calming of three formations, sixteen types of knowing conduct, and nine types of concentration conduct?

Two Strengths means two strengths: The strength of tranquility, the strength of insight.

What is the strength of tranquility?

The one-pointedness of mind through renunciation, non-distraction is the strength of tranquility.

The one-pointedness of mind through non-ill-will, non-distraction is the strength of tranquility.

The one-pointedness of mind through the perception of light, non-distraction is the strength of tranquility.

The one-pointedness of mind through non-distraction is the strength of tranquility ... etc.

The one-pointedness of mind through the perception of relinquishment on inhalation, non-distraction is the strength of tranquility.

The one-pointedness of mind through the perception of relinquishment on exhalation, non-distraction is the strength of tranquility.

Strength of Tranquility means in what sense is it the strength of tranquility?

Through the first jhāna, one is not shaken by hindrances: this is the strength of tranquility.

Through the second jhāna, one is not shaken by applied and sustained attention: this is the strength of tranquility.

Through the third jhāna, one is not shaken by joy: this is the strength of tranquility.

Through the fourth jhāna, one is not shaken by pleasure and pain: this is the strength of tranquility.

Through the attainment of the realm of infinite space, one is not shaken by the perception of form, the perception of resistance, and the perception of diversity: this is the strength of tranquility.

Through the attainment of the realm of infinite consciousness, one is not shaken by the perception of the realm of infinite space: this is the strength of tranquility.

Through the attainment of the realm of nothingness, one is not shaken by the perception of the realm of infinite consciousness: this is the strength of tranquility. Through the attainment of the realm of neither-perception-nor-non-perception, one is not shaken by the perception of the realm of nothingness: this is the strength of tranquility.

One is not shaken, not moved, not agitated by restlessness, the defilements associated with restlessness, and the aggregates: this is the strength of tranquility.

This is the strength of tranquility.

The strength of insight is the contemplation of impermanence.

The contemplation of suffering is the strength of insight.

The contemplation of non-self is the strength of insight.

The contemplation of disenchantment is the strength of insight.

The contemplation of dispassion is the strength of insight.

The contemplation of cessation is the strength of insight.

The contemplation of relinquishment is the strength of insight.

The contemplation of impermanence in form is the strength of insight.

The contemplation of relinquishment in form is the strength of insight.

In feeling, the contemplation of impermanence is the strength of insight.

In perception, the contemplation of impermanence is the strength of insight.

In formations, the contemplation of impermanence is the strength of insight.

In consciousness, the contemplation of impermanence is the strength of insight.

The contemplation of relinquishment in aging and death is the power of insight.

What is meant by the power of insight?

It is the power of insight when one does not waver in the perception of permanence with the contemplation of impermanence.

It is the power of insight when one does not waver in the perception of pleasure with the contemplation of suffering.

It is the power of insight when one does not waver in the perception of self with the contemplation of non-self.

It is the power of insight when one does not waver in delight with the contemplation of disenchantment.

It is the power of insight when one does not waver in passion with the contemplation of dispassion.

It is the power of insight when one does not waver in arising with the contemplation of cessation.

It is the power of insight when one does not waver in grasping with the contemplation of relinquishment.

It is the power of insight when one does not waver, does not move, does not tremble in ignorance and the defilements associated with ignorance and the aggregates.

This is the power of insight.

What are the three types of tranquility of formations?

For one who has entered the second jhāna, applied and sustained attention, which are verbal formations, are tranquilized.

For one who has entered the fourth jhāna, in-and-out breathing, which are bodily formations, are tranquilized.

For one who has entered the cessation of perception and feeling, perception and feeling, which are mental formations, are tranquilized.

These are the three types of tranquility of formations.

What are the sixteen types of knowing conduct?

Contemplation of impermanence knowing conduct, contemplation of suffering knowing conduct, contemplation of non-self knowing conduct, contemplation of disenchantment knowing conduct, contemplation of dispassion knowing conduct, contemplation of cessation knowing conduct, contemplation of relinquishment knowing conduct, contemplation of revulsion knowing conduct, stream-entry path knowing conduct, stream-entry fruition attainment knowing conduct, once-returner path knowing conduct, once-returner fruition attainment knowing conduct, non-returner path knowing conduct, non-returner fruition attainment knowing conduct, arahant path knowing conduct, arahant fruition attainment knowing conduct: These are the sixteen types of knowing conduct.

What are the nine types of concentration conduct?

First jhāna concentration conduct, second jhāna concentration conduct, third jhāna concentration conduct, fourth jhāna concentration conduct, attainment of the realm of infinite space concentration conduct, attainment of the realm of infinite consciousness concentration conduct, attainment of the realm of nothingness concentration conduct, attainment of the realm of neither-perception-nor-non-perception concentration conduct.

For the attainment of the first jhāna, there is applied attention, sustained attention, pīti, pleasure, and one-pointedness of mind...

For the attainment of the realm of neither-perception-nor-non-perception, there is applied attention, sustained attention, pīti, pleasure, and one-pointedness of mind: with these nine practices of concentration.

Mastery means five masteries.

Mastery in directing the mind, mastery in entering, mastery in resolving, mastery in emerging, mastery in reviewing.

One directs the mind to the first jhāna whenever, wherever, and for however long one wishes; there is no sluggishness in directing the mind: this is mastery in directing the mind.

One enters the first jhāna whenever, wherever, and for however long one wishes; there is no sluggishness in entering: this is mastery in entering.

One resolves to remain in the first jhāna whenever, wherever, and for however long one wishes; there is no sluggishness in resolving: this is mastery in resolving.

One emerges from the first jhāna whenever, wherever, and for however long one wishes; there is no sluggishness in emerging: this is mastery in emerging.

One reviews the first jhāna whenever, wherever, and for however long one wishes; there is no sluggishness in reviewing: this is mastery in reviewing.

The second jhāna...

One directs the mind to the realm of neither-perception-nor-non-perception whenever, wherever, and for however long one wishes; there is no sluggishness in directing the mind: this is mastery in directing the mind.

One enters the realm of neither-perception-nor-non-perception whenever, wherever, and for however long one wishes...

resolves...

emerges...

reviews; there is no sluggishness in reviewing: this is mastery in reviewing.

These are the five masteries.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: Because of being endowed with two powers, and because of the calming of three formations, with sixteen practices of knowing, nine practices of concentration, mastery, wisdom, and knowing in the attainment of cessation.

This is the description of knowing in the attainment of cessation, the thirty-fourth.

1.35.

Description of Knowing in Final Nibbāna How does wisdom arise in one who is fully aware at the end of activity, knowing in final Nibbāna?

Here, one who is fully aware overcomes the activity of sense satisfaction with renunciation, overcomes the activity of ill-will with non-ill-will, overcomes the activity of sloth and torpor with perception of light, overcomes the activity of restlessness with non-distraction, overcomes the activity of doubt with discernment of phenomena...

By knowing, ignorance...

By joy, discontent...

By the first jhāna, the continuation of hindrances is completely exhausted... and...

By the path of arahantship, the continuation of all defilements is completely exhausted.

Alternatively, for one who is fully aware, when attaining final Nibbāna without residue, the continuation of this eye is completely exhausted, and no other eye continuation arises.

The continuation of this ear... and...

The continuation of this nose...

The continuation of this tongue...

The continuation of this body...

The continuation of this mind is completely exhausted, and no other mind continuation arises.

This is the knowing of the complete exhaustion of continuations for one who is fully aware, the knowing of final Nibbāna.

That knowing is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: For one who is fully aware, the wisdom of the complete exhaustion of continuations is the knowing of final Nibbāna.

The description of the knowing of final Nibbāna is the thirty-fifth.

1.36.

Description of the Knowing of Equanimity How is the wisdom of non-arising in the complete cessation and destruction of all phenomena the knowing of equanimity?

All phenomena means: The five aggregates, the twelve sense bases, the eighteen elements, wholesome phenomena, unwholesome phenomena, indeterminate phenomena, sense-sphere phenomena, form-sphere phenomena, formless-sphere phenomena, and unconditioned phenomena.

Complete destruction means abandoning sense satisfaction through renunciation.

Abandoning ill-will through non-ill-will.

Abandoning sloth and torpor through perception of light.

Abandoning restlessness through non-distraction.

Abandoning doubt through discerning phenomena.

Abandoning ignorance through knowing.

Abandoning discontent through joy.

Abandoning hindrances through the first jhāna... and...

Abandoning all defilements through the path of arahantship.

Cessation means ceasing sense satisfaction through renunciation.

Ceasing ill-will through non-ill-will.

Ceasing sloth and torpor through perception of light.

Ceasing restlessness through non-distraction.

Ceasing doubt through discerning phenomena.

Ceasing ignorance through knowing.

Ceasing discontent through joy.

Ceasing hindrances through the first jhāna... and...

Ceasing all defilements through the path of arahantship.

Non-arising means for one who has attained renunciation, sense satisfaction does not arise.

For one who has attained non-ill-will, ill-will does not arise.

For one who has attained perception of light, sloth and torpor do not arise.

Distraction does not arise for one who has regained composure.

Doubt does not arise for one who has regained discernment.

Ignorance does not arise for one who has regained knowing.

Discontent does not arise for one who has regained joy.

Hindrances do not arise for one who has attained the first jhāna ... ... ...

All defilements do not arise for one who has attained the path of arahantship.

Equanimity is due to the abandonment of sense satisfaction.

Non-ill-will is due to the abandonment of ill-will.

Perception of light is due to the abandonment of sloth and torpor.

Non-distraction is due to the abandonment of restlessness.

Discernment of phenomena is due to the abandonment of doubt.

Knowing is due to the abandonment of ignorance.

Joy is due to the abandonment of discontent.

The first jhāna is due to the abandonment of hindrances ... ... ...

The path of arahantship is due to the abandonment of all defilements.

The thirteen heads are: The head of obstruction is craving, the head of bondage is conceit, the head of clinging is view, the head of distraction is restlessness, the head of defilement is ignorance, the head of resolution is faith, the head of exertion is energy, the head of mindfulness is mindfulness, the head of non-distraction is concentration, the head of vision is wisdom, the head of continuity is the life faculty, the head of domain is liberation, the head of formations is cessation.

Knowing is so called because of knowing, wisdom is so called because of knowing.

Therefore it is said: Wisdom is the non-arising of all phenomena in their complete destruction and cessation, knowing is the head of equanimity.

The description of the knowing of equanimity is the thirty-sixth.

1.1.37.

The description of the knowing of effacement How is wisdom the knowing of effacement in the overcoming of various defilements?

Various means: Greed is various, hatred is various, delusion is various, anger ... ... ...

Resentment ...

Deceit ...

Hypocrisy ...

Envy ...

Avarice ...

Deception ...

Fraud ...

Obstinacy ...

Rivalry ...

Conceit ...

Arrogance ...

Intoxication ...

Negligence ...

All defilements ...

All misconduct ...

All volitional formations ...

All actions leading to rebirth.

Diversity and unity mean sense satisfaction is diverse, renunciation is unity.

Ill-will is diverse, non-ill-will is unity.

Sloth and torpor are diverse, perception of light is unity.

Restlessness is diverse, non-distraction is unity.

Doubt is diverse, discernment of phenomena is unity.

Ignorance is diverse, knowing is unity.

Discontent is diverse, joy is unity.

Obstacles are diverse, the first jhāna is unity.

All defilements are diverse, the path to arahantship is unity.

Tejo means five kinds of brilliance: Brilliance of conduct, brilliance of virtue, brilliance of wisdom, brilliance of merit, brilliance of the Dhamma.

By the brilliance of conduct, the brilliance of misconduct is overcome.

By the brilliance of virtue, the brilliance of non-virtue is overcome.

By the brilliance of wisdom, the brilliance of lack of wisdom is overcome.

By the brilliance of merit, the brilliance of demerit is overcome.

By the brilliance of the Dhamma, the brilliance of non-Dhamma is overcome.

Sallekho means sense satisfaction is non-sallekho, renunciation is sallekho.

Ill-will is non-sallekho, non-ill-will is sallekho.

Sloth and torpor are non-sallekho, perception of light is sallekho.

Restlessness is non-sallekho, non-distraction is sallekho.

Doubt is non-sallekho, determination of the Dhamma is sallekho.

Ignorance is non-sallekho, knowing is sallekho.

Discontent is non-sallekho, joy is sallekho.

Obstacles are non-sallekho, the first jhāna is sallekho.

All defilements are non-sallekho, the path to arahantship is sallekho.

That which is known is knowing, that which discerns is wisdom.

Therefore it is said: Wisdom in the overcoming of various kinds of brilliance is knowing in the context of sallekho.

The description of knowing in the context of sallekho is the thirty-seventh.

1.38 Description of knowing in the context of the initiation of effort How is wisdom knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion?

For the non-arising of unarisen unskillful unwholesome states, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the abandoning of arisen unskillful unwholesome states, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the arising of unarisen wholesome states, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the non-arising of unarisen sense satisfaction, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the abandoning of arisen sense satisfaction, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the arising of unarisen renunciation, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion.

For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen renunciation, wisdom is knowing in the context of the initiation of effort in the sense of non-sluggishness, readiness, and exertion ...

The knowing of wisdom and effort in preventing the arising of all unarisen defilements, the knowing of wisdom and effort in abandoning all arisen defilements, the knowing of wisdom and effort in causing the arising of the unarisen path of arahantship, the knowing of wisdom and effort in maintaining, not losing, increasing, developing, and fulfilling the arisen path of arahantship.

That knowing is called knowing in the sense of knowing, and wisdom in the sense of knowing.

Therefore, it is said: Knowing of wisdom and effort in preventing the arising of all unarisen defilements.

The description of the knowing of effort is the thirty-eighth.

1.1.39.

Description of the Knowing of Showing the Meaning How is wisdom the knowing of showing the meaning in the explanation of various phenomena?

Various phenomena are the five aggregates, the twelve sense bases, the eighteen elements, wholesome phenomena, unwholesome phenomena, indeterminate phenomena, sense-sphere phenomena, form-sphere phenomena, formless-sphere phenomena, and unconditioned phenomena.

Showing means showing form as impermanent, showing form as suffering, showing form as non-self.

Feeling...

Perception...

Formations...

Consciousness...

Eye...

Showing aging and death as impermanent, showing aging and death as suffering, showing aging and death as non-self.

In showing the meaning, abandoning sense satisfaction shows the meaning of renunciation.

Abandoning ill-will shows the meaning of non-ill-will.

Abandoning sloth and torpor shows the meaning of perception of light.

Abandoning restlessness shows the meaning of non-distraction.

Abandoning doubt shows the meaning of discerning phenomena.

Abandoning ignorance shows the meaning of knowing.

Abandoning discontent shows the meaning of joy.

Abandoning hindrances shows the meaning of the first jhana...

Abandoning all defilements shows the meaning of the path of arahantship.

That knowing is called knowing in the sense of knowing, and wisdom in the sense of knowing.

Therefore, it is said: Wisdom is the knowing of showing the meaning in the explanation of various phenomena.

The description of the knowing of showing the meaning is the thirty-ninth.

1.1.40.

Description of the Knowing of Purity of Vision How is wisdom the knowing of purity of vision in the realization of the unity and diversity of all phenomena?

All phenomena are the five aggregates...

Unincluded phenomena.

Unified: In twelve ways, all phenomena are unified.

By their nature, by their non-self nature, by their truth nature, by their penetrative nature, by their knowing nature, by their knowing nature, by their phenomena nature, by their element nature, by their known nature, by their realization nature, by their touching nature, by their full knowing nature: In these twelve ways, all phenomena are unified.

Multiplicity and Unity: Sense satisfaction is multiplicity, renunciation is unity...

All defilements are multiplicity, the path of arahantship is unity.

Penetration: The truth of suffering is penetrated by full knowing.

The truth of the origin is penetrated by abandonment.

The truth of cessation is penetrated by realization.

The truth of the path is penetrated by development.

Purity of Vision: At the moment of the path of stream-entry, vision is purified; At the moment of the fruition of stream-entry, vision is pure.

At the moment of the path of once-returning, vision is purified; At the moment of the fruition of once-returning, vision is pure.

At the moment of the path of non-returning, vision is purified; At the moment of the fruition of non-returning, vision is pure.

At the moment of the path of arahantship, vision is purified; At the moment of the fruition of arahantship, vision is pure.

That which is known is knowing, that which comprehends is wisdom.

Therefore it is said: Wisdom is the knowing of the unity and multiplicity of all phenomena, the penetration, and the purity of vision.

The description of the knowing of the purity of vision is the fortieth.

1.41.

Description of the Knowing of Acceptance

How is wisdom known as the knowing of acceptance?

Form is known as impermanent, form is known as suffering, form is known as non-self.

Whatever is known is accepted: Thus, wisdom is the knowing of acceptance.

Feeling...

Perception...

Formations...

Consciousness...

Eye...

Old age and death are known as impermanent, old age and death are known as suffering, old age and death are known as non-self.

Whatever is known is accepted: Thus, wisdom is the knowing of acceptance.

That which is known is knowing, that which comprehends is wisdom.

Therefore it is said: Wisdom is the knowing of acceptance through knowing.

The description of the knowing of acceptance is the forty-first.

1.42. Description of the Knowing of Penetration

How is wisdom known as the knowing of penetration?

Form is penetrated as impermanent, form is penetrated as suffering, form is penetrated as non-self.

Whatever is penetrated is known: Due to being touched, wisdom comprehends.

Feeling …

Perception …

Formations …

Consciousness …

Eye …

Old age and death are touched as impermanent, as suffering, as non-self.

Whatever is touched, that is known: Due to being touched, wisdom comprehends.

That is knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: Due to being touched, wisdom comprehends.

The description of the knowing of knowing is the forty-second.

1.1.43.

Description of the knowing of partial dwelling How is wisdom knowing in partial dwelling in the sense of combining?

Due to wrong view, there is feeling, and due to the cessation of wrong view, there is feeling.

Due to right view, there is feeling, and due to the cessation of right view, there is feeling.

Due to wrong intention, there is feeling, and due to the cessation of wrong intention, there is feeling.

Due to right intention, there is feeling, and due to the cessation of right intention, there is feeling …

Due to wrong liberation, there is feeling, and due to the cessation of wrong liberation, there is feeling.

Due to right liberation, there is feeling, and due to the cessation of right liberation, there is feeling.

Due to desire, there is feeling, and due to the cessation of desire, there is feeling.

Due to attention, there is feeling, and due to the cessation of attention, there is feeling.

Due to perception, there is feeling, and due to the cessation of perception, there is feeling.

Desire is not ceased, attention is not ceased, perception is not ceased, due to that there is feeling.

Desire is ceased, attention is not ceased, perception is not ceased, due to that there is feeling.

Desire is ceased, attention is ceased, perception is not ceased, due to that there is feeling.

Desire is ceased, attention is ceased, perception is ceased, due to that there is feeling.

For the attainment of the unattained, there is effort, due to that there is feeling.

That is knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore it is said: Wisdom is knowing in partial dwelling in the sense of combining.

The description of the knowing of partial dwelling is the forty-third.

1.44–49 Description of the knowing of the turning away from perception How is wisdom knowing in the turning away from perception due to dominance?

Due to the dominance of renunciation, wisdom turns away from perception of sense satisfaction: Due to dominance, wisdom is knowing in the turning away from perception.

Due to the dominance of non-ill-will, wisdom is freed from the perception of ill-will: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of the perception of light, wisdom is freed from the perception of sloth and torpor: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of non-distraction, wisdom is freed from the perception of restlessness: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of the discernment of phenomena, wisdom is freed from the perception of doubt: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of knowing, wisdom is freed from the perception of ignorance: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of joy, wisdom is freed from the perception of discontent: Due to dominance, wisdom is knowing in the freedom from perception.

Due to the dominance of the first jhāna, wisdom is freed from the perceptions of the hindrances: Due to dominance, wisdom is knowing in the freedom from perception ...

etc. Due to the dominance of the path of arahantship, wisdom is freed from all defilements: Due to dominance, wisdom is knowing in the freedom from perception.

That which is known is knowing, that which knows is wisdom.

Therefore it is said: Due to dominance, wisdom is knowing in the freedom from perception.

How is wisdom knowing in the freedom from the mind in diversity?

Sense satisfaction is diversity, renunciation is unity.

When one intends renunciation as unity, the mind is freed from sense satisfaction: In diversity, wisdom is knowing in the freedom from the mind.

Ill-will is diversity, non-ill-will is unity.

When one intends non-ill-will as unity, the mind is freed from ill-will: In diversity, wisdom is knowing in the freedom from the mind.

Sloth and torpor are diversity, the perception of light is unity.

When one intends the perception of light as unity, the mind is freed from sloth and torpor: In diversity, wisdom is knowing in the freedom from the mind ...

etc.

All defilements are diversity, the path of arahantship is unity.

When one intends the path of arahantship as unity, the mind is freed from all defilements: In diversity, wisdom is knowing in the freedom from the mind.

That which is known is knowing, that which knows is wisdom.

Therefore it is said: In diversity, wisdom is knowing in the freedom from the mind.

How is wisdom knowing in the freedom from the mind in determination?

Abandoning sense satisfaction, one determines the mind with renunciation: In determination, wisdom is knowing in the freedom from the mind.

Abandoning ill-will, one determines the mind with non-ill-will: In determination, wisdom is knowing in the freedom from the mind.

Abandoning sloth and torpor, one determines the mind with the perception of light: In determination, wisdom is knowing in the freedom from the mind ...

etc. Abandoning all defilements, he establishes the mind in the path of arahantship: In determination, wisdom; in the turning away of the mind, knowing.

That is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: In determination, wisdom; in the turning away of the mind, knowing.

How is wisdom in emptiness knowing in the turning away of knowing?

Eye is empty of self or what belongs to self, of permanence, of constancy, of eternity, of unchanging nature: knowing and seeing this as it really is, knowing turns away from attachment to the eye:

Thus, wisdom in emptiness is knowing in the turning away of knowing.

Ear is empty...

Nose is empty...

Tongue is empty...

Body is empty...

Mind is empty of self or what belongs to self, of permanence, of constancy, of eternity, of unchanging nature: knowing and seeing this as it really is, knowing turns away from attachment to the mind:

Thus, wisdom in emptiness is knowing in the turning away of knowing.

That is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said:

Wisdom in emptiness is knowing in the turning away of knowing.

How is wisdom in relinquishment knowing in the turning away of liberation?

By renunciation, sense satisfaction is relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation.

By non-ill-will, ill-will is relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation.

By perception of light, sloth and torpor are relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation.

By non-distraction, restlessness is relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation.

By discerning the Dhamma, doubt is relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation...

By the path of arahantship, all defilements are relinquished: Thus, wisdom in relinquishment is knowing in the turning away of liberation.

That is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said:

Wisdom in relinquishment is knowing in the turning away of liberation.

How is wisdom in the truth knowing in the turning away of truth?

By fully knowing the oppression, conditioned nature, burning, and change of suffering, knowing turns away: Thus, wisdom in the truth is knowing in the turning away of truth.

By abandoning the accumulation, cause, bondage, and obstruction of the origin, knowing turns away: Thus, wisdom in the truth is knowing in the turning away of truth.

By realizing the escape, seclusion, unconditioned, and deathless nature of cessation, knowing turns away: Thus, wisdom in the truth is knowing in the turning away of truth.

By developing the path, which leads to emergence, is the cause, vision, and mastery, knowing turns away: Thus, wisdom is in the truth of discernment.

Discernment of perception, discernment of attention, discernment of mind, discernment of knowing, discernment of liberation, discernment of truth.

Knowing, it discerns: discernment of perception.

Thinking, it discerns: discernment of attention.

Understanding, it discerns: discernment of mind.

Creating knowing, it discerns: discernment of knowing.

Releasing, it discerns: discernment of liberation.

In the truth, it discerns: discernment of truth.

Where there is discernment of perception, there is discernment of attention.

Where there is discernment of attention, there is discernment of perception.

Where there is discernment of perception and attention, there is discernment of mind.

Where there is discernment of mind, there is discernment of perception and attention.

Where there is discernment of perception, attention, and mind, there is discernment of knowing.

Where there is discernment of knowing, there is discernment of perception, attention, and mind.

Where there is discernment of perception, attention, mind, and knowing, there is discernment of liberation.

Where there is discernment of liberation, there is discernment of perception, attention, mind, and knowing.

Where there is discernment of perception, attention, mind, knowing, and liberation, there is discernment of truth.

Where there is discernment of truth, there is discernment of perception, attention, mind, knowing, and liberation.

That which is known is knowing, that which is known is wisdom.

Therefore, it is said: Thus, wisdom is in the truth of discernment.

The description of the knowing of discernment is the forty-ninth.

1.50.

Description of the knowing of miraculous powers

How is it that the body and mind are in a state of ease, with perceptions of happiness and lightness, through the determination of miraculous powers, wisdom in the miraculous powers, and knowing?

Here, a disciple develops the basis of miraculous power endowed with concentration due to desire, develops the basis of miraculous power endowed with concentration due to energy, develops the basis of miraculous power endowed with concentration due to mind, develops the basis of miraculous power endowed with concentration due to investigation.

He cultivates and refines the mind in these four bases of miraculous power, making it pliant and workable.

Having cultivated and refined the mind in these four bases of miraculous power, making it pliant and workable, he unites the body with the mind and the mind with the body, transforms the mind through the body, transforms the body through the mind, determines the mind through the body, and determines the body through the mind. By transforming the mind through the body and the body through the mind, by mastering the mind through the body and the body through the mind, he dwells having entered into the perception of ease and lightness in the body.

With a mind thus developed, purified, and bright, he directs and inclines his mind towards the knowing of the various kinds of supernormal powers.

He experiences various kinds of supernormal powers.

Being one, he becomes many; being many, he becomes one; He appears and vanishes; He goes unhindered through walls, through enclosures, through mountains, as if through space; He dives in and out of the earth as if it were water; He walks on water without sinking, as if on land; He flies cross-legged through the sky, like a bird with wings; He touches and strokes with his hand the sun and moon, so powerful and mighty; He exercises mastery with the body as far as the Brahma world.

This is knowing in the sense of knowing, wisdom in the sense of knowing. Therefore it is said:

Both body and mind are in a state of equanimity, the perception of ease and lightness, mastery in determination, wisdom in accomplishment, knowing in supernormal powers. The description of the knowing of supernormal powers is the fiftieth.

1.51.

Description of the Knowing of the Purification of the Ear Element

How is wisdom in the knowing of various sounds and their characteristics through the extension of attention the knowing of the purification of the ear element? Here, a disciple develops the basis of spiritual power endowed with concentration due to desire...

...endowed with concentration due to energy...

...endowed with concentration due to mind... ...endowed with concentration due to investigation.

He develops and cultivates the mind in these four bases of spiritual power, making it pliant, workable, and wieldy.

Having developed and cultivated the mind in these four bases of spiritual power, making it pliant, workable, and wieldy, he directs his mind to the sound characteristics of sounds both near and far, coarse and subtle, faint and distinct, in the eastern direction, in the western direction, in the northern direction, in the southern direction, in the intermediate directions, below, and above.

With a mind thus developed, purified, and bright, he directs and inclines his mind towards the knowing of the purification of the auditory element.

With the purified divine auditory element, surpassing the human, he hears both kinds of sounds: divine and human, those that are far and near.

That knowing is called knowing in the sense of knowing, and wisdom in the sense of knowing.

Therefore, it is said:

Through the expansion of attention, wisdom in the knowing of the various and diverse sound signs is the knowing of the purification of the auditory element.

The description of the knowing of the purification of the auditory element is the fifty-first.

1.52.

Description of the Knowing of the Minds of Others

How is wisdom in the knowing of the various and diverse mental activities through the expansion of the three minds and the clarity of the faculties the knowing of the minds of others? Here, a disciple develops the basis of spiritual power endowed with concentration due to desire, effort, mind, and investigation.

He develops the basis of spiritual power endowed with concentration due to effort... ......

He develops the basis of spiritual power endowed with concentration due to mind... ......

He develops the basis of spiritual power endowed with concentration due to investigation.

He cultivates, refines, and makes pliant and workable his mind in these four bases of spiritual power. Having cultivated, refined, and made pliant and workable his mind in these four bases of spiritual power, he thus knows:

This form is arisen from the faculty of joy, this form is arisen from the faculty of displeasure, this form is arisen from the faculty of equanimity.

With a mind thus developed, purified, and bright, he directs and inclines his mind towards the knowing of the minds of others. He knows the minds of other beings, other individuals, with his own mind: He knows a mind with greed as a mind with greed, a mind without greed as a mind without greed, a mind with hatred... ......

a mind without hatred...

a mind with delusion...

a mind without delusion...

a contracted mind...

a distracted mind...

a developed mind...

an undeveloped mind...

a surpassable mind...

an unsurpassable mind...

a concentrated mind...

an unconcentrated mind...

a liberated mind...

an unliberated mind as an unliberated mind. That knowing is called knowing in the sense of knowing, and wisdom in the sense of knowing. Therefore, it is said:

Through the expansion of the three minds and the clarity of the faculties, wisdom in the knowing of the various and diverse mental activities is the knowing of the minds of others.

The description of the knowing of the minds of others is the fifty-second.

1.53.

Description of the Knowing of the Recollection of Past Lives

How is the knowing of recollection of past lives (pubbenivāsānussatiñāṇa) known in terms of the discernment of the various conditions and actions of phenomena?

Here, a disciple, having developed concentration with desire, ...

and having made the mind pliable and workable, knows thus: When this exists, that comes to be; with the arising of this, that arises. That is to say: With ignorance as condition, volitional formations arise; with volitional formations as condition, consciousness arises; with consciousness as condition, name-and-form arises; with name-and-form as condition, the six sense bases arise; with the six sense bases as condition, contact arises; with contact as condition, feeling arises; with feeling as condition, craving arises; with craving as condition, clinging arises; with clinging as condition, becoming arises; with becoming as condition, birth arises; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the arising of this whole mass of suffering.

With a mind thus developed, purified, and bright, he directs and inclines his mind to the knowing of recollection of past lives. He recollects his manifold past lives, that is to say: One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: There I was named such, of such a clan, of such an appearance, with such a sustenance, experiencing such pleasure and pain, with such a lifespan. Passing away from there, I arose elsewhere; there too I was named such, of such a clan, of such an appearance, with such a sustenance, experiencing such pleasure and pain, with such a lifespan.

Passing away from there, I arose here.

Thus he recollects his manifold past lives in their modes and details.

This knowing is called knowing because it is known, and wisdom because it discerns.

Therefore, it is said: The discernment of the various conditions and actions of phenomena is the knowing of recollection of past lives.

The description of the knowing of recollection of past lives is the fifty-third.

1.54.

Description of the Knowing of the Divine Eye

How is the knowing of the divine eye (dibbacakkhuñāṇa) known in terms of the discernment of the various forms and appearances through illumination? Here, a disciple develops the basis of spiritual power that is endowed with concentration due to desire, ...

concentration due to energy, ...

concentration due to mind, ... concentration due to investigation, and endowed with effort.

He develops and cultivates his mind in these four bases of spiritual power, making it pliable and workable.

Having developed and cultivated the mind in the four bases of spiritual power, making it pliant and workable, he focuses on the perception of light, resolves on the perception of day: As by day, so by night; as by night, so by day.

Thus, with an open and unobstructed mind, he develops a mind that is luminous.

With that mind thus developed, purified, and bright, he directs and inclines his mind to the knowing of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions: These beings, venerable sir, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views, and undertook actions under the influence of wrong views; on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell.

But these beings, venerable sir, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views, and undertook actions under the influence of right views; on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.

Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

This knowing is called knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: By the light, seeing the various forms and appearances, this wisdom is called the knowing of the divine eye.

The description of the knowing of the divine eye is the fifty-fourth.

1.55.

Description of the Knowing of the Destruction of the Taints

How is it that by sixty-four modes, the mastery of the three faculties is wisdom, the knowing of the destruction of the taints?

Which are the three faculties?

The faculty of I shall come to know the unknown, the faculty of final knowing, and the faculty of one who has known.

To how many states does the faculty of I shall come to know the unknown lead, to how many states does the faculty of final knowing lead, and to how many states does the faculty of one who has known lead?

The faculty of I shall come to know the unknown leads to one state: the path of stream-entry.

The faculty of final knowing leads to six states: the fruition of stream-entry, the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arahantship.

The faculty of one who has known leads to one state: the fruition of arahantship.

At the moment of the path of stream-entry, the faculty of I shall come to know the unknown is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the path of stream-entry, all phenomena that arise, except for form originating from mind, are wholesome, free from defilements, leading to liberation, tending towards decrease, supramundane, and have Nibbāna as their object.

At the moment of the path of stream-entry, these eight faculties, accompanying the faculty of I shall come to know the unknown, arise together, support each other, are dependent on each other, are associated with each other, and are conjoined, co-arisen, mixed, and associated. These are their modes and accompaniments.

At the moment of the fruition of stream-entry, the faculty of I have known is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the fruition of stream-entry, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the fruition of stream-entry, these eight faculties, accompanying the faculty of I have known, arise together, support each other, are dependent on each other, are associated with each other, and are conjoined, co-arisen, mixed, and associated.

These are their modes and accompaniments.

At the moment of the path of once-returning, the faculty of final knowing is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity. At the moment of the path of once-returning, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the fruition of once-returning, the faculty of I have known is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the fruition of once-returning, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the path of non-returning, the faculty of final knowing is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity. At the moment of the path of non-returning, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the fruition of non-returning, the faculty of I have known is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the fruition of non-returning, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the path of arahantship, the faculty of one who has known is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the path of arahantship, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the fruition of arahantship, the faculty of I have known is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with overflowing, and the faculty of life with the dominance of continuity.

At the moment of the fruition of arahantship, all phenomena that arise are indeterminate, except for form originating from mind, are free from defilements, supramundane, and have Nibbāna as their object.

At the moment of the fruition of non-returning... etc... At the moment of the path of arahantship, the faculty of I have known is accompanied by the faculty of faith with resolution...

etc... the faculty of life with the dominance of continuity.

At the moment of the path of arahantship, all phenomena that arise, except for form originating from mind, are wholesome, free from defilements, leading to liberation, tending towards decrease, supramundane, and have Nibbāna as their object.

At the moment of the path of Arahantship, these eight faculties accompany the faculty of final knowing, they are mutually supportive, dependent, associated, coexistent, born together, connected, and conjoined. They are both the characteristics and the accompaniments of it.

At the moment of the fruition of Arahantship, the faculty of final knowing is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with vision, the faculty of mind with cognition, the faculty of joy with satisfaction, and the faculty of life with the continuity of existence.

At the moment of the fruition of Arahantship, all arisen phenomena are indeterminate, except for form originated by mind, all are without taints, all are supramundane, and all have Nibbāna as their object.

At the moment of the fruition of Arahantship, these eight faculties accompany the faculty of final knowing, they are mutually supportive, dependent, associated, coexistent, born together, connected, and conjoined.

They are both the characteristics and the accompaniments of it.

Thus, these eight groups of eight are sixty-four.

What are the taints? The taint of sense satisfaction, the taint of becoming, the taint of views, the taint of ignorance.

Where are these taints destroyed?

By the path of stream-entry, the taint of views is completely destroyed, the taint of sense satisfaction leading to lower realms is destroyed, the taint of becoming leading to lower realms is destroyed, the taint of ignorance leading to lower realms is destroyed.

Here these taints are destroyed.

By the path of once-returning, the gross taint of sense satisfaction is destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Here these taints are destroyed.

By the path of non-returning, the taint of sense satisfaction is completely destroyed, the taint of becoming is partially destroyed, the taint of ignorance is partially destroyed.

Here these taints are destroyed.

By the path of Arahantship, the taint of becoming is completely destroyed, the taint of ignorance is completely destroyed.

Here these taints are destroyed.

Knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: By sixty-four modes, the mastery of the three faculties is wisdom, knowing in the destruction of taints.

The description of the knowing of the destruction of taints is the fifty-fifth.

1.1.56–63 The description of the two sets of knowing of truth How is wisdom in the aspect of full knowing knowing of suffering, wisdom in the aspect of abandonment knowing of the origin, wisdom in the aspect of realization knowing of cessation, wisdom in the aspect of development knowing of the path?

The suffering has the aspect of oppression, the aspect of being conditioned, the aspect of burning, the aspect of change, the aspect of being fully known; The origin has the aspect of accumulation, the aspect of cause, the aspect of bondage, the aspect of obstruction, the aspect of being abandoned; The cessation has the aspect of escape, the aspect of seclusion, the aspect of being unconditioned, the aspect of deathlessness, the aspect of being realized; The path has the aspect of leading out, the aspect of cause, the aspect of vision, the aspect of predominance, the aspect of being developed.

That which is known as knowing, that which is known as wisdom.

Therefore it is said: Wisdom in the aspect of full knowing knowing of suffering, wisdom in the aspect of abandonment knowing of the origin, wisdom in the aspect of realization knowing of cessation, wisdom in the aspect of development knowing of the path.

How is knowing of suffering, knowing of the origin of suffering, knowing of the cessation of suffering, knowing of the path leading to the cessation of suffering?

The knowing of one who is endowed with the path is knowing of suffering, knowing of the origin of suffering, knowing of the cessation of suffering, knowing of the path leading to the cessation of suffering.

What is knowing of suffering?

Regarding suffering, the wisdom that arises, knowing, investigation, examination, discernment, consideration, reflection, insight, intelligence, skill, proficiency, discrimination, contemplation, thorough investigation, mindfulness, clear knowing, penetration, wisdom faculty, wisdom power, wisdom weapon, wisdom palace, wisdom light, wisdom radiance, wisdom illumination, wisdom jewel, non-delusion, discernment of phenomena, right view: this is called knowing of suffering.

Regarding the origin of suffering...

Regarding the cessation of suffering...

Regarding the path leading to the cessation of suffering, the wisdom that arises, knowing...

non-delusion, discernment of phenomena, right view: this is called knowing of the path leading to the cessation of suffering.

That which is known as knowing, that which is known as wisdom.

Therefore it is said: Knowing of suffering, knowing of the origin of suffering, knowing of the cessation of suffering, knowing of the path leading to the cessation of suffering.

This is the sixty-third description of the fourfold knowing of truth.

1.1.64–67 Description of the knowing of pure discrimination

How is knowing in the discrimination of meaning, knowing in the discrimination of phenomena, knowing in the discrimination of language, knowing in the discrimination of eloquence?

Knowing in meanings is the discrimination of meaning, knowing in phenomena is the discrimination of phenomena, knowing in languages is the discrimination of language, knowing in eloquence is the discrimination of eloquence.

Wisdom in the diversity of meanings is the knowing of the analytical knowing of meanings, wisdom in the diversity of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the diversity of language is the knowing of the analytical knowing of language, wisdom in the diversity of eloquence is the knowing of the analytical knowing of eloquence, wisdom in the determination of meanings is the knowing of the analytical knowing of meanings, wisdom in the determination of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the determination of language is the knowing of the analytical knowing of language, wisdom in the determination of eloquence is the knowing of the analytical knowing of eloquence.

Wisdom in the observation of meanings is the knowing of the analytical knowing of meanings, wisdom in the observation of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the observation of language is the knowing of the analytical knowing of language, wisdom in the observation of eloquence is the knowing of the analytical knowing of eloquence.

Wisdom in the recognition of meanings is the knowing of the analytical knowing of meanings, wisdom in the recognition of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the recognition of language is the knowing of the analytical knowing of language, wisdom in the recognition of eloquence is the knowing of the analytical knowing of eloquence.

Wisdom in the differentiation of meanings is the knowing of the analytical knowing of meanings, wisdom in the differentiation of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the differentiation of language is the knowing of the analytical knowing of language, wisdom in the differentiation of eloquence is the knowing of the analytical knowing of eloquence.

Wisdom in the development of meanings is the knowing of the analytical knowing of meanings, wisdom in the development of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the development of language is the knowing of the analytical knowing of language, wisdom in the development of eloquence is the knowing of the analytical knowing of eloquence.

Wisdom in the illumination of meanings is the knowing of the analytical knowing of meanings, wisdom in the illumination of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the illumination of language is the knowing of the analytical knowing of language, wisdom in the illumination of eloquence is the knowing of the analytical knowing of eloquence. Wisdom in the clarification of meanings is the knowing of the analytical knowing of meanings, wisdom in the clarification of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the clarification of language is the knowing of the analytical knowing of language, wisdom in the clarification of eloquence is the knowing of the analytical knowing of eloquence. Wisdom in the manifestation of meanings is the knowing of the analytical knowing of meanings, wisdom in the manifestation of phenomena is the knowing of the analytical knowing of phenomena, wisdom in the manifestation of language is the knowing of the analytical knowing of language, wisdom in the manifestation of eloquence is the knowing of the analytical knowing of eloquence.

That is knowing in the sense of knowing, wisdom in the sense of knowing.

Therefore, it is said: Knowing of the analytical knowing of meanings, knowing of the analytical knowing of phenomena, knowing of the analytical knowing of language, knowing of the analytical knowing of eloquence.

The description of the pure analytical knowing is the sixty-seventh.

1.68.

Description of the Knowing of the Superiority of Faculties What is the Tathāgata's knowing of the superiority of faculties? Here, the Tathāgata sees beings with little defilement, with much defilement, with sharp faculties, with dull faculties, with good qualities, with bad qualities, easy to instruct, difficult to instruct, some who see danger in the next world, and some who do not see danger in the next world.

With little defilement, with much defilement means a faithful person has little defilement, an unfaithful person has much defilement.

An energetic person has little defilement, a lazy person has much defilement.

A mindful person has little defilement, a mindless person has much defilement.

A concentrated person has little defilement, an unconcentrated person has much defilement.

A wise person has little defilement, an unwise person has much defilement.

With sharp faculties, with dull faculties means a faithful person has sharp faculties, an unfaithful person has dull faculties.

An energetic person has sharp faculties, a lazy person has dull faculties.

A mindful person has sharp faculties, a mindless person has dull faculties.

A concentrated person has sharp faculties, an unconcentrated person has dull faculties.

A wise person has sharp faculties, an unwise person has dull faculties.

With good qualities, with bad qualities means a faithful person has good qualities, an unfaithful person has bad qualities.

An energetic person has good qualities, a lazy person has bad qualities.

A mindful person has good qualities, a mindless person has bad qualities.

A concentrated person has good qualities, an unconcentrated person has bad qualities.

A wise person has good qualities, an unwise person has bad qualities.

Easy to instruct, difficult to instruct means a faithful person is easy to instruct, an unfaithful person is difficult to instruct.

An energetic person is easy to instruct, a lazy person is difficult to instruct.

A mindful person is easy to instruct, a mindless person is difficult to instruct.

A concentrated person is easy to instruct, an unconcentrated person is difficult to instruct.

A wise person is easy to instruct, an unwise person is difficult to instruct.

Some who see danger in the next world, some who do not see danger in the next world means a faithful person sees danger in the next world, an unfaithful person does not see danger in the next world.

An energetic person sees danger in the next world, a lazy person does not see danger in the next world.

A mindful person sees danger in the next world, a mindless person does not see danger in the next world.

A composed person sees the danger in the faults of the next world, an uncomposed person does not see the danger in the faults of the next world.

A wise person sees the danger in the faults of the next world, a foolish person does not see the danger in the faults of the next world.

World means: The world of aggregates, the world of elements, the world of sense bases, the world of unfortunate existence, the world of the origin of misfortune, the world of fortunate existence, the world of the origin of fortune.

One world: All beings are sustained by food.

Two worlds: Name and form.

Three worlds: Three feelings.

Four worlds: Four kinds of food.

Five worlds: Five aggregates of clinging.

Six worlds: Six internal sense bases.

Seven worlds: Seven stations of consciousness.

Eight worlds: Eight worldly conditions.

Nine worlds: Nine abodes of beings.

Ten worlds: Ten sense bases.

Twelve worlds: Twelve sense bases.

Eighteen worlds: Eighteen elements.

Fault means all defilements are faults, all misconducts are faults, all formations are faults, all actions leading to existence are faults.

Thus, in this world and in these faults, a keen perception of danger is present, just as in the case of an executioner with a raised sword.

By these fifty modes, one knows, sees, knows, and penetrates these five faculties: This is the Tathagata's knowing of the faculties of others.

The description of the knowing of the faculties of others is the sixty-eighth.

1.1.69.

Description of the knowing of the inclinations and tendencies What is the Tathagata's knowing of the inclinations and tendencies of beings?

The Tathagata knows the inclinations of beings, knows their tendencies, knows their conduct, knows their inclinations, knows which beings are capable and which are not.

What are the inclinations of beings?

Is the world eternal or Is the world not eternal, Is the world finite or Is the world infinite, Is the soul the same as the body or Is the soul different from the body, Does the Tathagata exist after death or Does the Tathagata not exist after death, Does the Tathagata both exist and not exist after death or Does the Tathagata neither exist nor not exist after death.

Thus, beings are inclined towards views of existence or non-existence.

But without adhering to these two extremes, there is a conformity with the law of dependent origination in phenomena, or there is knowing of things as they really are.

One knows the person indulging in sensual pleasures: This person is inclined towards sensual pleasures, has a sensual inclination, is devoted to sensual pleasures.

One knows by engaging in sensual pleasures: This person is inclined towards renunciation, has a disposition towards renunciation, and is devoted to renunciation.

One knows by engaging in renunciation: This person is inclined towards renunciation, has a disposition towards renunciation, and is devoted to renunciation.

One knows by engaging in renunciation: This person is inclined towards sensual pleasures, has a disposition towards sensual pleasures, and is devoted to sensual pleasures.

One knows by engaging in ill-will: This person is inclined towards ill-will, has a disposition towards ill-will, and is devoted to ill-will.

One knows by engaging in ill-will: This person is inclined towards non-ill-will, has a disposition towards non-ill-will, and is devoted to non-ill-will.

One knows by engaging in non-ill-will: This person is inclined towards non-ill-will, has a disposition towards non-ill-will, and is devoted to non-ill-will.

One knows by engaging in non-ill-will: This person is inclined towards ill-will, has a disposition towards ill-will, and is devoted to ill-will.

One knows by engaging in sloth and torpor: This person is inclined towards sloth and torpor, has a disposition towards sloth and torpor, and is devoted to sloth and torpor.

One knows by engaging in sloth and torpor: This person is inclined towards perception of light, has a disposition towards perception of light, and is devoted to perception of light.

One knows by engaging in perception of light: This person is inclined towards perception of light, has a disposition towards perception of light, and is devoted to perception of light.

One knows by engaging in perception of light: This person is inclined towards sloth and torpor, has a disposition towards sloth and torpor, and is devoted to sloth and torpor.

This is the disposition of beings.

And what is the latent tendency of beings? The latent tendencies of beings are:

the latent tendency of sense satisfaction, the latent tendency of aversion, the latent tendency of conceit, the latent tendency of views, the latent tendency of doubt, the latent tendency of desire for existence, the latent tendency of ignorance.

Whatever in the world is pleasing and agreeable, there the latent tendency of sense satisfaction lies latent in beings.

Whatever in the world is displeasing and disagreeable, there the latent tendency of aversion lies latent in beings.

Thus, in these two things, ignorance is involved, and conceit, views, and doubt are to be seen as connected with it.

This is the latent tendency of beings.

And what is the conduct of beings?

Meritorious formations, demeritorious formations, and imperturbable formations, whether of a limited or a great scope.

This is the conduct of beings.

And what is the inclination of beings?

There are beings with a low inclination, and there are beings with a high inclination.

Beings with a low inclination associate with, frequent, and attend to beings with a low inclination.

Beings with a high inclination associate with, frequent, and attend to beings with a high inclination.

In the past, too, beings with a low inclination associated with, frequented, and attended to beings with a low inclination. Beings with a refined inclination associated with beings of refined inclination, served, honored, and revered them.

In the future, beings with a low inclination will associate with, serve, honor, and revere beings of low inclination; beings with a refined inclination will associate with, serve, honor, and revere beings of refined inclination.

This is the inclination of beings.

Which beings are incapable?

Those beings who are obstructed by karma, defilements, and results, who are without faith, without desire, and lacking wisdom, incapable of entering the path of wholesome states: these beings are incapable.

Which beings are capable?

Those beings who are not obstructed by karma, defilements, and results, who have faith, desire, and wisdom, capable of entering the path of wholesome states: these beings are capable.

This is the Tathāgata's knowing of the inclinations and tendencies of beings.

The description of the knowing of inclinations and tendencies is the sixty-ninth.

1.1.70.

What is the Tathāgata's knowing of the Twin Miracle? Here, the Tathāgata performs the Twin Miracle, which is unique and not shared with disciples.

From the upper part of the body, a stream of fire flows, and from the lower part of the body, a stream of water flows; from the lower part of the body, a stream of fire flows, and from the upper part of the body, a stream of water flows; from the front part of the body, a stream of fire flows, and from the back part of the body, a stream of water flows; from the back part of the body, a stream of fire flows, and from the front part of the body, a stream of water flows.

from the right eye, a stream of fire flows, and from the left eye, a stream of water flows; from the left eye, a stream of fire flows, and from the right eye, a stream of water flows; from the right ear, a stream of fire flows, and from the left ear, a stream of water flows; from the left ear, a stream of fire flows, and from the right ear, a stream of water flows; from the right nostril, a stream of fire flows, and from the left nostril, a stream of water flows; from the left nostril, a stream of fire flows, and from the right nostril, a stream of water flows; from the right shoulder, a stream of fire flows, and from the left shoulder, a stream of water flows; from the left shoulder, a stream of fire flows, and from the right shoulder, a stream of water flows.

From the right hand, a stream of fire flows, from the left hand, a stream of water flows; From the left hand, a stream of fire flows, from the right hand, a stream of water flows; From the right side, a stream of fire flows, from the left side, a stream of water flows; From the left side, a stream of fire flows, from the right side, a stream of water flows; From the right foot, a stream of fire flows, from the left foot, a stream of water flows; From the left foot, a stream of fire flows, from the right foot, a stream of water flows.

From each finger, a stream of fire flows, from between the fingers, a stream of water flows; From between the fingers, a stream of fire flows, from each finger, a stream of water flows; From each hair, a stream of fire flows, from each hair, a stream of water flows; From each hair pore, a stream of fire flows, from each hair pore, a stream of water flows.

Of the six colors: Blue, yellow, red, white, crimson, and radiant, the Blessed One walks, or stands, or sits, or lies down, created by magic. The Blessed One stands, and the created one walks, or sits, or lies down. The Blessed One sits, and the created one walks, or stands, or lies down. The Blessed One lies down, and the created one walks, or stands, or sits.

The created one walks, and the Blessed One stands, or sits, or lies down. The created one stands, and the Blessed One walks, or sits, or lies down. The created one sits, and the Blessed One walks, or stands, or lies down.

The created one lies down, and the Blessed One walks, or stands, or sits.

This is the Tathagata's twin miracle knowing. The description of the twin miracle knowing is the seventy-first. 1.1.71.

The description of the great compassion knowing What is the knowing of the Tathagata's attainment of great compassion?

In many ways, great compassion descends upon the Tathāgatas, the Blessed Ones, as they see beings.

The world is ablaze: Great compassion descends upon the Tathāgatas, the Blessed Ones, as they see beings.

The world is in turmoil: Great compassion descends upon the Tathāgatas, the Blessed Ones, as they see beings.

The world is departing: Great compassion descends upon the Tathāgatas, the Blessed Ones, as they see beings.

The world is full of suffering: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is impermanent: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is without refuge, without a protector: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is ownerless, destined to leave everything behind: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is deficient, insatiable, a slave to craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is without a savior: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is without shelter: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is without refuge: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is without a protector: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is agitated, not at peace: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is full of darts, pierced by many darts; There is no one else to remove these darts, except for me: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is shrouded in the darkness of ignorance, like an egg, trapped in the cage of defilements; There is no one else to show the light, except for me: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is enveloped in ignorance, like an egg, surrounded, entangled in a web, like a ball of thread, like a reed thicket, unable to transcend the cycle of rebirth, suffering, and downfall: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is tainted with the poison of ignorance, like a muddy pond of defilements: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is entangled in the knots of greed, hatred, and delusion; There is no one else to untangle these knots, except for me: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is bound by the mass of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is covered by the net of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is swept away by the current of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is bound by the fetter of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is attached by the latent tendency of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is tormented by the fever of craving:

Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

The world is burned by the fire of craving: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones. The world is bound by the mass of views:

The world is covered by the net of views: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones. The world is swept away by the current of views: Great compassion descends upon beings from the seeing Tathāgatas, the Blessed Ones.

Bound by the fetter of views, the world remains: For those who see …

Bound by the latent tendency of views, the world remains: For those who see …

Tormented by the fever of views, the world remains: For those who see …

Burning with the fire of views, the world remains: For those who see …

Accompanied by birth, the world remains: For those who see …

Bound by aging, the world remains: For those who see …

Overcome by illness, the world remains: For those who see …

Struck down by death, the world remains: For those who see …

Established in suffering, the world remains: For those who see …

Inflamed by craving, the world remains: For those who see …

Encircled by the wall of aging, the world remains: For those who see …

Encircled by the snare of death, the world remains: For those who see … Bound by the great bond, the world remains: By the bond of greed, the bond of hatred, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, the bond of misconduct; There is no one else who can release from this bond, except me:

For those who see …

Entered into great confinement, the world remains; There is no one else who can show the way out, except me: For those who see …

Entangled by great obstacles, the world remains; There is no one else who can cut off these obstacles, except me:

For those who see …

Fallen into a great precipice, the world remains; There is no one else who can lift from this precipice, except me: For those who see …

Entered into a great wilderness, the world remains; There is no one else who can lead out of this wilderness, except me:

For those who see …

Entered into the great cycle of existence, the world remains; There is no one else who can release from this cycle, except me: For those who see …

Revolving in great poverty, the world remains; There is no one else who can lift from this poverty, except me:

For those who see …

Entangled in great mud, the world remains; There is no one else who can lift from this mud, except me: For those who see …

Struck down, the world remains:

For those who see …

Ablaze, the world remains: With the fire of greed, the fire of hatred, the fire of delusion, with birth, aging, death, sorrow, lamentation, pain, grief, and despair; There is no one else who can extinguish this, except me:

The world of beings, deprived of light, is constantly oppressed, punished, and tormented:

For those who see... etc... The world of beings, bound by chains, is subject to execution; There is no one else to release the bonds, except me:

For those who see...

etc... The world of beings, without a protector, is in extreme distress; There is no one else to save, except me:

For those who see... etc...

The world of beings, overwhelmed by suffering, has been afflicted for a long time:

For those who see... etc... The world of beings, addicted, is constantly thirsty:

For those who see...

etc... The world of beings, blind, is without eyes:

For those who see... etc...

The world of beings, with destroyed vision, is without a guide:

For those who see... etc... The world of beings, deviating from the right path, has gone astray; There is no one else to bring to the noble path, except me:

For those who see...

etc... The world of beings, overwhelmed by the great flood; There is no one else to lift them out of the flood, except me:

For those who see... etc...

The world of beings, surrounded by two views:

For those who see... etc... The world of beings, deviating due to three misconducts:

For those who see... etc... The world of beings, bound by four bonds, is yoked by four yokes:

For those who see... etc... The world of beings, tied by four knots:

For those who see...

etc... The world of beings, clinging to four attachments:

For those who see...

etc... The world of beings, mounted on five destinies:

For those who see... etc...

The world of beings, attached to five strands of sense satisfaction:

For those who see... etc... The world of beings, obstructed by five hindrances:

For those who see...

etc... The world of beings, quarreling due to six roots of dispute:

For those who see...

etc... The world of beings, attached to six groups of craving:

For those who see...

etc... The world of beings, surrounded by six views:

For those who see... etc...

The world of beings, afflicted by seven underlying tendencies:

For those who see... etc... The world of beings, bound by seven fetters:

For those who see...

etc... The world of beings, elevated by seven conceits:

For those who see... etc...

The world of beings, revolving around eight worldly conditions:

For those who see... etc... The world of beings, led by eight wrong paths:

For those who see...

etc... The world of beings, corrupted by eight faults of a person:

For those who see...

etc... The world of beings, afflicted by nine causes of anger:

For those who are passing by...

Elevated by the nine types of conceit, the world is said to be...

For those who are passing by...

Attached to the nine things rooted in craving, the world is said to be...

For those who are passing by... Defiled by the ten bases of defilements, the world is said to be...

For those who are passing by...

Angered by the ten bases of anger, the world is said to be...

For those who are passing by...

Endowed with the ten unwholesome courses of action, the world is said to be...

Bound by the ten fetters, the world is said to be... For those who are passing by...

Led by the ten wrong views, the world is said to be... For those who are passing by...

Endowed with the ten bases of wrong view, the world is said to be...

For those who are passing by... Endowed with the ten bases of extreme views, the world is said to be...

For those who are passing by... Complicated by the eight hundred and fifty types of craving, the world is said to be...

For those who are passing by, the great compassion of the Tathāgatas, the Blessed Ones, descends upon beings.

Overwhelmed by the sixty-two views, the world is said to be...

For those who are passing by, the great compassion of the Tathāgatas, the Blessed Ones, descends upon beings. I have crossed over, but the world has not crossed over; I am liberated, but the world is not liberated; I am tamed, but the world is not tamed; I am at peace, but the world is not at peace; I am without attachment, but the world is with attachment; I am fully extinguished, but the world is not fully extinguished.

I am capable of crossing over those who have not crossed over, liberating those who are not liberated, taming those who are not tamed, bringing peace to those who are not at peace, comforting those who are distressed, and fully extinguishing those who are not fully extinguished. For those who are passing by, the great compassion of the Tathāgatas, the Blessed Ones, descends upon beings.

This is the knowing of the Tathāgata's great compassion.

The description of the knowing of great compassion is the seventy-first.

1.1.72–73 Description of the Knowing of Omniscience What is the Tathāgata's knowing of omniscience? He knows all that is conditioned and unconditioned without exception: this is the knowing of omniscience.

There is no obstruction in it: this is unobstructed knowing.

He knows all that is past: this is the knowing of omniscience.

There is no obstruction in it: this is unobstructed knowing.

He knows all that is future: this is the knowing of omniscience.

There is no obstruction in it: this is unobstructed knowing.

He knows all that is present: this is the knowing of omniscience.

There is no obstruction in it: this is unobstructed knowing.

He knows both the eye and forms, thus he knows all: this is the knowing of omniscience.

There is no obstruction there: unobstructed knowing.

Ear and sounds ... etc. ...

Nose and smells ...

Tongue and tastes ...

Body and touchables ...

Mind and mental objects, thus knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as impermanence, suffering, and non-self, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the impermanence, suffering, and non-self of form, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as feeling ... etc. ...

As far as perception ...

etc. ... As far as formations ...

As far as consciousness ...

As far as the impermanence, suffering, and non-self of the eye ... As far as the impermanence, suffering, and non-self of aging and death, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the knowing of direct knowing, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the knowing of full knowing ...

As far as the knowing of abandonment ...

As far as the knowing of development ...

As far as the knowing of realization, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the aggregates, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the elements ...

As far as the bases ...

As far as the conditioned ...

As far as the unconditioned, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as wholesome states, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as unwholesome states ...

As far as indeterminate states ...

As far as sensual realm states ...

As far as form realm states ...

As far as formless realm states ...

As far as the states beyond the range, knowing all that: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the suffering of suffering, knowing all that: omniscient knowing.

There is no obstruction there: Unobstructed knowing.

As far as the arising of arising ...

As far as the cessation of cessation ...

As far as the path of the path, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

As far as the meaning of the analysis of meaning, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

As far as the analysis of the Dhamma, the analysis of the Dhamma ...

As far as the analysis of language, the analysis of language ...

As far as the analysis of perspicuity, the analysis of perspicuity, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

As far as the knowing of the higher faculties, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

As far as the knowing of the inclinations and tendencies of beings ...

As far as the knowing of the twin miracle ...

As far as the knowing of the attainment of great compassion, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

As far as the knowing of the world with its devas, with its Maras, with its Brahmas, with its recluses and brahmins, with its devas and humans, seen, heard, sensed, known, attained, sought, mentally pondered, he knows all that: Omniscient knowing.

There, there is no obstruction: Unobstructed knowing.

There is nothing unseen by him here, Nor anything unknown to be known; He has known all that is to be known, Thus the Tathagata is called All-seeing.

Samantacakkhu means All-seeing in what sense?

The fourteen kinds of Tathāgata-knowing.

Knowing of suffering is Tathāgata-knowing, knowing of the origin of suffering is Tathāgata-knowing, knowing of the cessation of suffering is Tathāgata-knowing, knowing of the path leading to the cessation of suffering is Tathāgata-knowing, knowing of the analysis of meaning is Tathāgata-knowing, knowing of the analysis of the Dhamma is Tathāgata-knowing, knowing of the analysis of language is Tathāgata-knowing, knowing of the analysis of perspicuity is Tathāgata-knowing, knowing of the higher faculties is Tathāgata-knowing, knowing of the inclinations and tendencies of beings is Tathāgata-knowing, knowing of the twin miracle is Tathāgata-knowing, knowing of the attainment of great compassion is Tathāgata-knowing, omniscient knowing is Tathāgata-knowing, unobstructed knowing is Tathāgata-knowing: These are the fourteen kinds of Tathāgata-knowing.

Of these fourteen kinds of Tathāgata-knowing, eight kinds of knowing are common to disciples; The knowings are not shared with the disciples.

As far as the suffering of suffering is concerned, all is known; There is nothing unknown about the suffering of suffering: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the suffering of suffering is concerned, all is known, all is seen, all is known, all is realized, all is experienced by wisdom; There is nothing unexperienced by wisdom about the suffering of suffering: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the arising of arising is concerned...

as far as the cessation of cessation is concerned...

as far as the path of the path is concerned... ......

as far as the discrimination of meaning is concerned...

as far as the discrimination of the Dhamma is concerned...

as far as the discrimination of language is concerned...

as far as the discrimination of perspicuity is concerned, all is known, all is seen, all is known, all is realized, all is experienced by wisdom; There is nothing unexperienced by wisdom about the discrimination of perspicuity: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the knowing of the higher faculties is concerned...

as far as the knowing of the inclinations and tendencies of beings is concerned...

as far as the knowing of the twin miracle is concerned...

as far as the knowing of the attainment of great compassion is concerned;

all is known, all is seen, all is known, all is realized, all is experienced by wisdom; There is nothing unexperienced by wisdom about the attainment of great compassion: omniscient knowing.

There is no obstruction there: unobstructed knowing.

As far as the world with its devas, with its Māras, with its Brahmās, with its recluses and brahmins, with its beings, with its humans, is seen, heard, sensed, known, attained, sought, and mentally pondered, all is known, all is seen, all is known, all is realized, all is experienced by wisdom; There is nothing unexperienced by wisdom: omniscient knowing.

There is no obstruction there: unobstructed knowing.

There is nothing unseen by him here, Nor anything unknown to be known; He has known all that is to be known, Thus the Tathāgata is called the all-seeing.

The discourse on knowing is finished.