Html Discourse: ps.1.1 - buddha.co.za

I. Learning

1. How is it that understanding of applying the ear is knowledge of what consists in the heard (learnt)?

Summary

The ear is applied thus: These ideas are to be directly known. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt).
The ear is applied thus: These ideas are to be fully understood. Understanding …
The ear is applied thus: These ideas are to be abandoned. Understanding …
The ear is applied thus: These ideas are to be developed. Understanding …
The ear is applied thus: These ideas are to be realized. Understanding …
The ear is applied thus: These ideas partake of diminution. Understanding …
The ear is applied thus: These ideas partake of stagnation. Understanding …
The ear is applied thus: These ideas partake of distinction. Understanding …
The ear is applied thus: These ideas partake of penetration. Understanding …
The ear is applied thus: All formations are impermanent. Understanding …
The ear is applied thus: All formations are painful. Understanding …
The ear is applied thus: All ideas are not self. Understanding …
The ear is applied thus: This is the noble actuality of suffering. Understanding …
The ear is applied thus: This is the noble actuality of the origin of suffering. Understanding …
The ear is applied thus: This is the noble actuality of the cessation of suffering. Understanding …
The ear is applied thus: This is the noble actuality of the way leading to the cessation of suffering. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt).

Section i

2. How is it that understanding of applying the ear thus “These ideas are to be directly known” is knowledge of what consists in the heard (learnt)?

Ten Propositions

3. One idea to be directly known: All beings are maintained by nutriment

Two ideas to be directly known: Two principles [the formed and unformed].

Three ideas to be directly known: Three principles [those of sense-desire, of the material, and of the immaterial].

Four ideas to be directly known: The four noble actualities.

Five ideas to be directly known: Five bases for deliverance .

Six ideas to be directly known: Six unsurpassables.

Seven ideas to be directly known: Seven grounds for commendation.

Eight ideas to be directly known: Eight bases of mastery.

Nine ideas to be directly known: Nine successive abidings.

Ten ideas to be directly known: Ten grounds for decay.

All

4. “Bhikkhus, all is to be directly known. And what is all that is to be directly known? Eye is to be directly known, visible objects are to be directly known, eye consciousness is to be directly known, eye contact is to be directly known, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be directly known. Ear is to be directly known, sounds … Nose is to be directly known, odours … Tongue is to be directly known, flavours … Body is to be directly known, tangible objects … Mind is to be directly known, ideas are to be directly known, mind consciousness is to be directly known, mind contact is to be directly known, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be directly known”.

201 Ideas

5. 1–5. Materiality is to be directly known. Feeling … Perception … Formations … Consciousness is to be directly known.

6–11. Eye is to be directly known. Ear … Nose … Tongue … Body … Mind is to be directly known.

12–17. Visible objects are to be directly known. Sounds … Odours … Flavours … Tangible Objects … Ideas …

18–23. Eye consciousness is to be directly known. Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness …

24–29. Eye contact is to be directly known. Ear contact … Nose contact … Tongue contact … Body contact … Mind contact …

30–35. Eye-contact-born feeling is to be directly known. Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling …

36–41. Perception of visible objects is to be directly known. Perception of sounds … Perception of odours … Perception of flavours … Perception of tangible objects … Perception of ideas …

42–47. Volition about visible objects is to be directly known. Volition about sounds … Volition about odours … Volition about flavours … Volition about tangible objects … Volition about ideas …

48–53. Craving for visible objects is to be directly known. Craving for sounds … Craving for odours … Craving for flavours … Craving for tangible objects … Craving for ideas …

54–59. Applied-thought about visible objects is to be directly known. Applied-thought about sounds … Applied-thought about odours … Applied-thought about flavours … Applied-thought about tangible objects … Applied-thought about ideas …

60–65. Sustained-thought about visible objects is to be directly known. Sustained-thought about sounds … Sustained-thought about odours … Sustained-thought about flavours … Sustained-thought about tangible objects … Sustained-thought about ideas …

66–71. The earth principle is to be directly known. The water principle … The fire principle … The air principle … The space principle … The consciousness principle …

72–81. The earth kasina is to be directly known. The water kasina … The fire kasina … The air kasina … The blue kasina … The yellow kasina … The red kasina … The white kasina … The space kasina … The consciousness kasina …

82–113. Head hairs are to be directly known. Body hairs … Teeth … Nails … Skin … Flesh … Sinews … Bones … Marrow … Kidney … Heart … Liver … Midriff … Spleen … Lights … Bowels … Entrails … Gorge … Dung … Bile … Phlegm … Pus … Blood … Sweat … Fat … Tears … Grease … Spittle … Snot … Oil-of-the joints … Urine … Brain …

114–125. The eye base is to be directly known. The visible-object base … The ear base … The sound base … The nose base … The odour base … The tongue base … The flavour base … The body base … The tangible-object base … The mind base … The idea base …

126–143. The eye principle is to be directly known. The visible-object principle … the eye-consciousness principle … the ear principle … the sound principle … the ear-consciousness principle … the nose principle … The odour principle … The nose-consciousness principle … The tongue principle … The flavour principle … The tongue-consciousness principle … The body principle … the tangible-object principle … The body-consciousness principle … The mind principle … The idea principle … The mind-consciousness principle …

144–165. The eye faculty is to be directly known. The ear faculty … The nose faculty … The tongue faculty … The body faculty … The mind faculty … The life faculty … The femininity faculty … The masculinity faculty … The [bodily] pleasure faculty … The [bodily] pain faculty … The [mental] joy faculty … The [mental] grief faculty … The equanimity faculty … The faith faculty … The energy faculty … The mindfulness faculty … The concentration faculty … The understanding faculty … The I-shall-come-to-know-the-unknown faculty … The final-knowledge faculty … The final-knower faculty …

166–168. The sensual desire principle is to be directly known. The material principle … The immaterial principle …

169–177. Sensual desire being is to be directly known. Material being … Immaterial being … Percipient being … Non-percipient being … Neither-percipient-nor-non-percipient being … One-constituent being … Four-constituent being … Five-constituent being …

178–181. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana …

182–185. The heart(will)-deliverance of loving kindness is to be directly known … The heart-deliverance of compassion … The heart-deliverance of sympathetic gladness … The heart-deliverance of equanimity …

186–189. The attainment of the base consisting of boundless space is to be directly known. The attainment of the base consisting of boundless consciousness … The base consisting of nothingness … The base consisting of neither perception nor non-perception …

190–201. Ignorance is to be directly known. Formations … Consciousness … Mentality-materiality … The sixfold Base … Contact … Feeling … Craving … Clinging … Being … Birth … Ageing-and-death is to be directly known.

The Four Actualities

6. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The way leading to the cessation of suffering is to be directly known.

7. 1. a–d. Materiality is to be directly known. The origin of materiality … The cessation of materiality … the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–d. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The way leading to the cessation of ageing-and-death is to be directly known.

8. The meaning of fully understanding suffering is to be directly known. The meaning of abandoning the origin of suffering … The meaning of realizing the cessation of suffering … The meaning of developing the way leading to the cessation of suffering is to be directly known.

9. 1. a–d. The meaning of fully understanding materiality is to be directly known. The meaning of abandoning the origin of materiality … The meaning of realizing the cessation of materiality … The meaning of developing the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–d. The meaning of fully understanding ageing-and-death is to be directly known. The meaning of abandoning the origin of ageing-and-death … The meaning of realizing the cessation of ageing-and-death … The meaning of developing the way leading to the cessation of ageing-and-death is to be directly known.

10. The meaning of penetration as the full understanding of suffering is to be directly known. The meaning of penetration as the abandoning of the origin of suffering … The meaning of penetration as the realizing of the cessation of suffering … The meaning of penetration as the developing of the way leading to the cessation of suffering is to be directly known.

11. 1. a–d. The meaning of penetration as the full understanding of materiality is to be directly known. The meaning of penetration as the abandoning of the origin of materiality … The meaning of penetration as the realizing of the cessation of materiality … The meaning of penetration as the developing of the way leading to the cessation of materiality … [and so on in the four instances a–d. with each of the 201 ideas listed in § 5 up to] …

The meaning of penetration as the full understanding of ageing-and-death is to be directly known. The meaning of penetration as the abandoning of the origin of ageing-and-death … The meaning of penetration as the realizing of the cessation of ageing-and-death … The meaning of penetration as the developing of the way leading to the cessation of ageing-and-death is to be directly known.

12. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The cessation of the origin of suffering … The cessation of zeal and greed for suffering … The attraction in suffering … The danger in suffering … The escape from suffering is to be directly known.

13. 1. a–h. Materiality is to be directly known. The origin of materiality … The cessation of materiality … The cessation of the origin of materiality … The cessation of zeal and greed for materiality … The attraction in materiality … The danger in materiality … The escape from materiality … [and so on in the eight instances a–h. with each of the 201 ideas listed in § 5 up to] … 201. a–h. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The cessation of the origin of ageing-and-death … The cessation of zeal and greed for ageing-and-death … The attraction in ageing-and-death … The danger in ageing-and-death … The escape from ageing-and-death is to be directly known.

14. Suffering is to be directly known. The origin of suffering … The cessation of suffering … The way leading to the cessation of suffering … The attraction in suffering … The danger in suffering … The escape from suffering is to be directly known.

15. 1. a–g. Materiality is to be directly known. The origin of materiality … The cessation of materiality … The way leading to the cessation of materiality … The attraction in materiality … The danger in materiality … The escape from materiality … [and so on in the seven instances a–g. with each of the 201 ideas listed in § 5 up to] … 201. a–g. Ageing-and-death is to be directly known. The origin of ageing-and-death … The cessation of ageing-and-death … The way leading to the cessation of ageing-and-death … The attraction in ageing-and-death … The danger in ageing-and-death … The escape from ageing-and-death is to be directly known.

The Seven Contemplations

16. Contemplation of impermanence is to be directly known. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is to be directly known.

17. 1. a–g. Contemplation of impermanence in the case of materiality is to be directly known. Contemplation of pain in the case of materiality … Contemplation of not self in the case of materiality … Contemplation of dispassion in the case of materiality … Contemplation of fading away in the case of materiality … Contemplation of cessation in the case of materiality … Contemplation of relinquishment in the case of materiality … [and so on in the seven instances a–g. with each of the rest of the 201 ideas listed in § 5 up to] … 201. a–g. Contemplation of impermanence in the case of ageing-and-death is to be directly known. Contemplation of pain in the case of ageing-and-death … Contemplation of not self in the case of ageing-and-death … Contemplation of dispassion in the case of ageing-and-death … Contemplation of fading away in the case of ageing-and-death … Contemplation of cessation in the case of ageing-and-death … Contemplation of relinquishment in the case of ageing-and-death is to be directly known.

15 Essentials of Being

18.

Arising is to be directly known.
Occurrence is to be directly known.
The sign [of a formation] is to be directly known.
Accumulation [of kamma] is to be directly known.
Rebirth-linking is to be directly known.
Destination [on rebirth] is to be directly known.
Generation [of aggregates] is to be directly known.
Realising is to be directly known.
Birth is to be directly known.
Ageing is to be directly known.
Sickness is to be directly known.
Death is to be directly known.
Sorrow is to be directly known.
Lamentation is to be directly known.
Despair is to be directly known.

Non-arising …
Non-occurrence …
Non-sign …
Non-accumulation …
Non-rebirth-linking …
Non-destination …
Non-generation …
Non-rearising …
Non-birth …
Non-ageing …
Non-sickness …
Non-death …
Non-sorrow …
Non-lamentation …
Non-despair is to be directly known.

Arising is to be directly known. Non-arising is to be directly known.
Occurrence … Non-occurrence …
The sign … Non-sign …
Accumulation … Non-accumulation …
Rebirth-linking … Non-rebirth-linking …
Destination … Non-destination …
Generation … Non-generation …
Rearising … Non-rearising …
Birth … Non-birth …
Ageing … Non-ageing …
Sickness … Non-sickness …
Death … Non-death …
Sorrow … Non-sorrow …
Lamentation … Non-lamentation …
Despair … Non-despair is to be directly known.

19.

1. It is to be directly known that arising is suffering.
2. … that occurrence is suffering,
3.–14. …
15. It is to be directly known that despair is suffering.

1. It is to be directly known that non-arising is bliss.
2. … that non-occurrence is bliss.
3.–14. …
15. It is to be directly known that non-despair is bliss.

1. It is to be directly known that arising is suffering and non-arising is bliss.
2. … that occurrence is suffering and non-occurrence is bliss.
3.–14. …
15. It is to be directly known that despair is suffering and non-despair is bliss.

20.

1. It is to be directly known that arising is terror.
2. … that occurrence is terror.
3.–14. …
15. It is to be directly known that despair is terror.

1. It is to be directly known that non-arising is safety.
2. … that non-occurrence is safety.
3.–14. …
15. It is to be directly known that non-despair is safety.

1. It is to be directly known that arising is terror and non-arising is safety.
2. … that occurrence is terror and non-occurrence is safety.
3.–14. …
15. It is to be directly known that despair is terror and non-despair is safety.

21.

1. It is to be directly known that arising is materialistic.
2. … that occurrence is materialistic.
3.–14. …
15. It is to be directly known that despair is materialistic.

1. It is to be directly known that non-arising is unmaterialistic.
2. … that non-occurrence is unmaterialistic.
3.–14. …
15. It is to be directly known that non-despair is unmaterialistic.

1. It is to be directly known that arising is materialistic and non-arising is unmaterialistic.
2. … that occurrence is materialistic and non-occurrence is unmaterialistic.
3.–14. …
15. It is to be directly known that despair is materialistic and non-despair is unmaterialistic.

22.

1. It is to be directly known that arising is formations.
2. … that occurrence is formations.
3.–14. …
15. It is to be directly known that despair is formations.

1. It is to be directly known that non-arising is nibbana.
2. … that non-occurrence is nibbana.
3.–14. …
15. It is to be directly known that non-despair is nibbana.

1. It is to be directly known that arising is formations and non-arising is nibbana.
2. … that occurrence is formations and non-occurrence is nibbāna.
3.–14. …
15. It is to be directly known that despair is formations and non-despair is nibbana.

End of First Recitation Section

Various Meanings connected with the Noble Path

23. Embracing as a meaning is to be directly known, equipment as a meaning is to be directly known, perfection as a meaning … unification as a meaning … non-distraction as a meaning … exertion … non-dissipation … non-commotion … non-perturbation … steadiness of cognizance by establishment in unity … [supporting] object … domain … abandoning … giving up … emerging … turning away … the peaceful … the sublime [goal] … liberation … cankerlessness … crossing over … the signless … the desireless … the void … single function (taste) [of serenity and insight] … non-excess [of either serenity or insight] … coupling [of serenity and insight] … outlet [from the formed] … cause [of arrival at nibbana] … seeing [nibbana] as a meaning is to be directly known, dominance as a meaning is to be directly known. (With these §§ 23–43).

Meanings of Serenity and Insight

24. Non-distraction as the meaning of serenity is to be directly known. Contemplation as the meaning of insight … Single function (taste) as the meaning of serenity and insight … Non-excess as the meaning of [their] coupling is to be directly known.

Meanings of Ideas Connected with the Beginning, Middle and End of the Noble Path

25. Undertaking as the meaning of training is to be directly known. Domain as the meaning of supporting object … Exertion as the meaning of slack cognizance … Curbing as the meaning of agitated cognizance … Being looked on at with equanimity as the meaning of cognizance purified in both ways is to be directly known. Achieving distinction as a meaning is to be directly known. Penetrating higher as a meaning … Convergence upon actuality as a meaning … Causing establishment in cessation as a meaning is to be directly known.

Meanings of the Five Faculties, Etc.

26. Resolution as the meaning of the faith faculty is to be directly known. Exertion as the meaning of the energy faculty … Establishing as the meaning of the mindfulness faculty … Non-distraction as the meaning of the concentration faculty … Seeing as the meaning of the understanding faculty is to be directly known.

Unshakability by non-faith as the meaning of the faith power is to be directly known. Unshakability by indolence as the meaning of the energy power … Unshakability by negligence as the meaning of the mindfulness power … Unshakability by agitation as the meaning of the concentration power … Unshakability by ignorance as the meaning of the understanding power is to be directly known.

Establishing as the meaning of the mindfulness enlightenment factor is to be directly known. Investigating as the meaning of the investigation-of-ideas enlightenment factor … Exertion as the meaning of the energy enlightenment factor … Intentness upon as the meaning of the happiness enlightenment factor … Peace as the meaning of the tranquillity enlightenment factor … Non-distraction as the meaning of the concentration enlightenment factor … Reflexion as the meaning of the equanimity enlightenment factor is to be directly known.

Seeing as the meaning of right view is to be directly known. Directing onto as the meaning of right thought … Embracing as the meaning of right speaking … Origination as the meaning of right acting … Cleansing as the meaning of right living … Exertion as the meaning of right effort … Establishing as the meaning of right mindfulness … Non-distraction as the meaning of right concentration is to be directly known.

Dominance as the meaning of the faculties is to be directly known. Unshakability as the meaning of the powers … Outlet as the meaning of the enlightenment factors … Cause as the meaning of the path … Establishing as the meaning of the foundations of mindfulness … Endeavouring as the meaning of the right endeavours … Succeeding as the meaning of the bases for success … Suchness (Trueness) as the meaning of the actualities is to be directly known.

27. Tranquillizing as the meaning of the [four] tasks is to be directly known. Realization as the meaning of the [four] fruitions is to be directly known.

Meanings of the Five Jhana Factors

28. Directing onto as the meaning of applied-thought is to be directly known. Sustention as the meaning of sustained-thought … Intentness upon as the meaning of happiness … Moistening as the meaning of bliss (pleasure) … Unification as the meaning of [concentrated] consciousness is to be directly known.

Miscellaneous Meanings

29. Adverting as a meaning is to be directly known. Cognizing as a meaning … The act of understanding as a meaning … Perceiving as a meaning … Singleness as a meaning is to be directly known.

What-is-known as the meaning of direct knowledge is to be directly known. Judging (investigating) as the meaning of full-understanding … Giving up as the meaning of abandoning … Single function as the meaning of developing … Sounding as the meaning of realizing … Aggregate as the meaning of the aggregates … Principle as the meaning of the principles … Base as the meaning of the bases … Being formed as the meaning of formed [ideas] … Not being formed as the meaning of the unformed is to be directly known.

Meanings Connected with Cognizance

30. Cognizance as a meaning is to be directly known. Cognizance's immediate succession as a meaning … Emergence of cognizance as a meaning … Turning away of cognizance as a meaning … Causes of cognizance as a meaning … Conditions for cognizance as a meaning … Physical bases of cognizance as a meaning … Plane of cognizance as a meaning … Supporting object of cognizance as a meaning … Domain of cognizance as a meaning … [Behaviour of cognizance …] Travelling of cognizance as a meaning … Guiding of cognizance as a meaning … Outlet of cognizance as a meaning … Escape of cognizance as a meaning is to be directly known.

Meanings Connected with Unity

31. Adverting in unity as a meaning is to be directly known. Cognizing in unity as a meaning … Act of understanding in unity as a meaning … Perceiving in unity as a meaning … Singleness in unity as a meaning … Anchoring in unity as a meaning … Entering into (launching out into) in unity [with the first jhana] as a meaning … Having confidence in unity [with the second jhana] as a meaning … Becoming composed in unity [with the third jhana] as a meaning … Being liberated in unity [with the fourth jhana] as a meaning … Seeing that “This is peaceful” in unity as a meaning … Being made the vehicle in unity as a meaning … Being made the basis in unity as a meaning … Being made the foundation in unity as a meaning … Being consolidated in unity as a meaning … Being properly undertaken (brought to very sameness) in unity as a meaning … Embracing in unity as a meaning … Equipment in unity as a meaning … Perfection in unity as a meaning … Combining in unity as a meaning … Steadying in unity as a meaning … Repetition (cultivation) in unity as a meaning … Development in unity as a meaning … Making much of in unity as a meaning … Being well grown up (being grown up to very sameness) in unity as a meaning … Being well liberated in unity as a meaning … Being enlightened [by the first path] in unity as a meaning … Being further enlightened [by the second path] in unity as a meaning … Being still further enlightened [by the third path] in unity as a meaning … Being fully enlightened [by the fourth path] in unity as a meaning … Enlightening in unity as a meaning … Further enlightening in unity as a meaning … Still further enlightening in unity as a meaning … Fully enlightening in unity as a meaning … Partaking of enlightenment in unity as a meaning … Partaking of further enlightenment in unity as a meaning … Partaking of still further enlightenment in unity as a meaning … Partaking of full enlightenment in unity as a meaning … Lighting in unity as a meaning … [Lighting up in unity as a meaning …] Further lighting in unity as a meaning … Still further lighting in unity as a meaning … Full lighting in unity as a meaning is to be directly known.

Meanings connected with the Noble Path

32. Explaining as a meaning is to be directly known. Lighting up as a meaning … Burning up of defilements as a meaning … Having no stain as a meaning … Unstained as a meaning … Stainless as a meaning … Sameness (quiet) as a meaning … Occasion as a meaning … Seclusion as a meaning … Behaviour governed by seclusion as a meaning … Fading away as a meaning … Behaviour governed by fading away as a meaning … Cessation as a meaning … Behaviour governed by cessation as a meaning … Relinquishment as a meaning … Behaviour governed by relinquishment as a meaning … Deliverance as a meaning … Behaviour governed by deliverance as a meaning is to be directly known.

Meanings of the Four Bases of Success

33. Zeal as a meaning is to be directly known. Root as a meaning of zeal is to be directly known. Basis as a meaning of zeal … Endeavour as a meaning of zeal … Succeeding as a meaning of zeal … Resolution as a meaning of zeal … Exertion as a meaning of zeal … Establishment (founding) as a meaning of zeal … Non-distraction as a meaning of zeal … Seeing as a meaning of zeal is to be directly known.

Energy as a meaning is to be directly known … Root as a meaning of energy … [and so on as for zeal up to] … Seeing as a meaning of energy is to be directly known.

Cognizance as a meaning is to be directly known. Root as a meaning of cognizance … [and so on as for zeal up to] … Seeing as a meaning of cognizance is to be directly known.

Inquiry as a meaning is to be directly known. Root as a meaning of inquiry … [and so on as for zeal up to] … Seeing as a meaning of inquiry is to be directly known.

Meanings of the Four Actualities

34. Suffering as a meaning is to be directly known. Oppression as a meaning of suffering is to be directly known … Being formed as a meaning of suffering … Burning up (torment) as a meaning of suffering … Change as a meaning of suffering is to be directly known.

Origin as a meaning is to be directly known. Accumulating [kamma] as a meaning of origin … Source as a meaning of origin … Bondage as a meaning of origin … Impeding as a meaning of origin is to be directly known.

Cessation as a meaning is to be directly known. Escape as a meaning of cessation … Seclusion as a meaning of cessation … Being unformed as a meaning of cessation … Deathlessness as a meaning of cessation is to be directly known.

Path as a meaning is to be directly known. Outlet as a meaning of path … Cause as a meaning of path … Seeing as a meaning of path … Dominance as a meaning of path is to be directly known.

Meanings with Universal Application

35. Suchness (Trueness) as a meaning is to be directly known. Not self as a meaning … Actuality as a meaning … Penetration as a meaning … Directly knowing as a meaning … Fully understanding as a meaning … Idea as a meaning … Principle as a meaning … What-is-known as a meaning … Realization as a meaning … Sounding as a meaning … Convergence as a meaning is to be directly known.

The Opposites of the Seven Hindrances, The Four Jhanas, Four Immaterial Attainments, Eighteen Principal Insights, and Four Paths and Fruitions

36. Renunciation is to be directly known. Non-ill-will … Perception of light … Non-distraction … Definition of ideas … Knowledge … Gladness is to be directly known.

37. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana is to be directly known.

38. The base consisting of boundless space is to be directly known. The base consisting of boundless consciousness … The base consisting of nothingness … The base consisting of neither perception nor non-perception is to be directly known.

The Eighteen Principal Insights

39. Contemplation of impermanence is to be directly known. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away of greed … Contemplation of cessation … Contemplation of relinquishment … Contemplation of destruction … Contemplation of fall … Contemplation of change … Contemplation of the signless … Contemplation of the desireless … Contemplation of voidness … Insight into ideas that is the higher understanding … Correct knowledge and seeing … Contemplation of danger … Contemplation of reflexion … Contemplation of turning away is to be directly known.

40. The stream-entry path is to be directly known. The fruition of stream entry … The once-return path … The fruition of once-return … The non-return path … The fruition of non-return … The arahant path … The fruition of arahantship is to be directly known.

Faculties, etc., through their Meanings

41. Through its meaning of resolution, the faith faculty is to be directly known. Through its meaning of exertion, the energy faculty … Through its meaning of establishing, the mindfulness faculty … Through its meaning of non-distraction, the concentration faculty … Through its meaning of seeing, the understanding faculty is to be directly known.

Through its meaning of unshakability by non-faith, the faith power is to be directly known. Through its meaning of unshakability by indolence, the energy power … Through its meaning of unshakability by negligence, the mindfulness power … Through its meaning of unshakability by agitation, the concentration power … Through its meaning of unshakability by ignorance, the understanding power is to be directly known.

Through its meaning of establishing (founding), the mindfulness enlightenment factor is to be directly known. Through its meaning of investigating, the investigation-of-ideas enlightenment factor … Through its meaning of exertion, the energy enlightenment factor … Through its meaning of pervasion (intentness upon), the happiness enlightenment factor … Through its meaning of peace, the tranquillity enlightenment factor … Through its meaning of non-distraction, the concentration enlightenment factor … Through its meaning of reflexion, the equanimity enlightenment factor is to be directly known.

Through its meaning of seeing, right view is to be directly known. Through its meaning of directing onto, right thought … Through its meaning of embracing, right speaking … Through its meaning of originating, right acting … Through its meaning of cleansing, right living … Through its meaning of exertion, right effort … Through its meaning of establishing (founding), right mindfulness … Through its meaning of non-distraction, right concentration is to be directly known.

Through their meaning of dominance, the faculties are to be directly known. Through their meaning of unshakability, the powers … Through their meaning of outlet, the enlightenment factors … Through its meaning of cause, the path … Through their meaning of establishing (founding), the meaning of the foundations of mindfulness … Through their meaning of endeavouring, the right endeavours … Through their meaning of succeeding, the bases of success … Through their meaning of suchness (trueness), the actualities are to be directly known.

42. Through its meaning of non-distraction, serenity is to be directly known. Through its meaning of contemplation, insight … Through its meaning of single function (taste), serenity and insight … Through its meaning of non-excess [of either], coupling [of serenity and insight] is to be directly known.

Through its meaning of restraint, purification of virtue is to be directly known. Through its meaning of non-distraction, purification of cognizance … Through its meaning of seeing, purification of view … Through its meaning of freedom, liberation … Through its meaning of penetration, recognition … Through its meaning of giving up, deliverance … Through its meaning of cutting off, knowledge of destruction … Through its meaning of tranquillizing, knowledge of non-arising is to be directly known.

The beginning, middle, and end of the Noble Path through their meanings

43. Zeal, through its meaning of root, is to be directly known. Attention, through its meaning of originating … Contact, through its meaning of combining [the internal and external bases for contact] … Feeling, through its meaning of meeting-place [for craving], … Concentration, through its meaning of being foremost [in marshalling other consciousness concomitants] … Mindfulness, through its meaning of dominance [in establishing the supporting-object], … Understanding, through its meaning of being highest of all … Deliverance, through its meaning of core, is to be directly known. Nibbana which merges in the deathless, through its meaning of ending, is to be directly known.

44. Whatever ideas are directly known are known [about]. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be directly known. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

End of Second Recitation Section

Section ii

45. How is it that understanding of applying the ear thus “These ideas are to be fully understood” is knowledge of what consists in the heard (learnt)?

Ten Propositions

46. One idea to be fully understood: contact is subject to cankers and is productive of clinging.

Two ideas to be fully understood: mentality and materiality.

Three ideas to be fully understood: three kinds of feeling .

Four ideas to be fully understood: four kinds of nutriment.

Five ideas to be fully understood: five aggregates [as objects] of clinging.

Six ideas to be fully understood: six internal bases [beginning with the eye].

Seven ideas to be fully understood: seven stations of consciousness.

Eight ideas to be fully understood: eight worldly ideas.

Nine ideas to be fully understood: Nine abodes of being.

Ten ideas to be fully understood: Ten bases [that is, eye, ear, nose, tongue, body, visible objects, sounds, odours, flavours, tangible objects].

All

47. “Bhikkhus, all is to be fully understood. And what is all that is to be fully understood? Eye is to be fully understood, visible objects are to be fully understood, eye consciousness is to be fully understood, eye contact is to be fully understood, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be fully understood. Ear is to be fully understood, sounds … Nose is to be fully understood, odours … Tongue is to be fully understood, flavours … Body is to be fully understood, tangible objects … Mind is to be fully understood, ideas are to be fully understood, mind consciousness is to be fully understood, mind contact is to be fully understood, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be fully understood” (§ 4).

201 Ideas

48. Materiality is to be fully understood. Feeling … [and so on as in § 5 up to] … Ageing-and-death is to be fully understood.

49–85. Suffering is to be fully understood. The origin … [and so on as in §§ 6–43 up to] … Nibbana which merges in the deathless is to be fully understood through its meaning of ending.

86. When any ideas which someone is making an effort to obtain are obtained by him, they are accordingly fully understood and judged (investigated).

When renunciation which someone is making an effort to obtain is obtained by him, it is accordingly fully understood and judged (investigated). When non-ill-will … When perception of light … When non-distraction … When definition of ideas … When knowledge … When gladness … When the first jhana … When the second jhana … When the third jhana … When the fourth jhana …

When the base consisting of boundless space … When the base consisting of boundless consciousness … When the base consisting of nothingness … When the base consisting of neither-perception-nor-non-perception … When contemplation of impermanence … When contemplation of pain … When contemplation of not self … When contemplation of dispassion … When contemplation of fading away … When contemplation of cessation … When contemplation of relinquishment … When contemplation of destruction … When contemplation of fall … When contemplation of change … When contemplation of the signless … When contemplation of the desireless … When contemplation of voidness … When insight into ideas that is the higher understanding … When correct knowledge and seeing … When contemplation of danger … When contemplation of reflexion … When contemplation of turning away …

When the stream-entry path … When the once-return path … When the non-return path … When the arahant path which someone is making an effort to obtain is obtained by him, it is accordingly fully understood and judged (investigated).

87. When any ideas which someone is making an effort to obtain are obtained by him, they are accordingly fully understood and judged (investigated). Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be fully understood. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Section iii

88. How is it that understanding of applying the ear thus “These ideas are to be abandoned” is knowledge of what consists in the heard (learnt)?

Ten Propositions

89. One idea to be abandoned: The conceit “I am”.

Two ideas to be abandoned: ignorance, and craving for being.

Three ideas to be abandoned: three sorts of craving (for sensual-desires, for being, for non-being).

Four ideas to be abandoned: the four floods.

Five ideas to be abandoned: the five hindrances.

Six ideas to be abandoned: the six classes of craving.

Seven ideas to be abandoned: the seven underlying tendencies.

Eight ideas to be abandoned: the eight wrongnesses (opposites of the eightfold path).

Nine ideas to be abandoned: the nine ideas rooted in craving.

Ten ideas to be abandoned: the ten wrongnesses (the eight plus wrong knowledge and wrong deliverance).

90. Two kinds of abandoning: Abandoning by cutting off and abandoning by tranquillization. Abandoning by cutting off comes about in one who develops the supramundane path leading to the destruction (of defilement), and abandoning by tranquillization comes about at the moment of fruition.

Three kinds of abandoning: The escape from sensual-desires consists in this, namely, renunciation; the escape from any kinds of materiality consists in this, namely, immateriality; the escape from whatever is, is formed, is dependently arisen, consists in this, namely, cessation. Sensual-desires are abandoned and given up in one who has obtained renunciation. Any kinds of materiality are abandoned and given up in one who has obtained the immaterial. Formations are abandoned and given up in one who has obtained cessation.

Four kinds of abandoning: when penetration consisting in full understanding penetrates the actuality of suffering, it abandons; when penetration consisting in abandoning penetrates the actuality of origination, it abandons; when penetration consisting in realization penetrates the actuality of cessation, it abandons; when penetration consisting in development penetrates the actuality of the path, it abandons.

Five kinds of abandoning: abandoning by suppression, abandoning by substitution of opposites, abandoning by cutting off, abandoning by tranquillization, abandoning by escaping. There is abandoning of the hindrances by suppression in one who develops the first jhana; abandoning of (wrong) views by substitution of opposites in one who develops concentration partaking of penetration; abandoning (of defilements) by cutting off in one who develops the supramundane path leading to the destruction (of defilement); abandoning (of the effort of development) by tranquillization at the moment of fruition (of the path); abandoning by escaping is cessation, nibbana.

All

91. “Bhikkhus, all is to be abandoned. And what is all that is to be abandoned? Eye is to be abandoned, visible objects are to be abandoned, eye consciousness is to be abandoned, eye contact is to be abandoned, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be abandoned. Ear is to be abandoned, sounds … Nose is to be abandoned, odours … Tongue is to be abandoned, flavours … Body is to be abandoned, tangible objects … Mind is to be abandoned, ideas are to be abandoned, mind consciousness is to be abandoned, mind contact is to be abandoned, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is to be abandoned”.

201 Ideas

92. When he sees materiality he abandons. When he sees feeling … [and so on as in § 5 up to] … When he sees ageing-and-death he abandons.

93–129. When he sees suffering he abandons. When he sees the origin … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless in its meaning of ending he abandons.

130. Any ideas that are abandoned are given up. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be abandoned. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

End of third recitation section

Section iv

131. How is it that understanding of applying the ear thus “These ideas are to be developed” is knowledge of what consists in the heard (learnt)?

Ten Propositions

132. One idea to be developed: mindfulness occupied with the body and accompanied by enjoyment.

Two ideas to be developed: serenity and insight.

Three ideas to be developed: the three kinds of concentration.

Four ideas to be developed: the four foundations of mindfulness.

Five ideas to be developed: the five-factored right concentration.

Six ideas to be developed: the six instances of recollection.

Seven ideas to be developed: the seven enlightenment factors.

Eight ideas to be developed: the noble eightfold path.

Nine ideas to be developed: the nine factors in the endeavour for purification.

Ten ideas to be developed: the ten kasina bases.

133. Two kinds of development: mundane development and supramundane development.

Three kinds of development: development of material-sphere profitable ideas, development of immaterial-sphere profitable ideas, development of unincluded profitable ideas. As to development of material-sphere profitable ideas, there is the inferior, the medium and the superior kind. As to development of immaterial-sphere profitable ideas, there is the inferior, the medium and the superior kind. As to development of unincluded profitable ideas there is (only) the superior kind.

Four kinds of development: when penetration consisting in full understanding penetrates the actuality of suffering, it develops; when penetration consisting in abandoning penetrates the actuality of origination, it develops; when penetration consisting in realization penetrates the actuality of cessation, it develops; when penetration consisting of developing penetrates the actuality of the path, it develops. These are four kinds of development.

134. Four more kinds of development: development as search, development as obtainment, development as single function, development as repetition.

What is development as search? When anyone is entering upon concentration, the ideas produced in him have a single function (namely deliverance): this is development as search (for absorption).

What is development as obtainment? When anyone has entered upon concentration, the ideas produced in him do not exceed each other, this is development as obtainment (of absorption).

What is development as single function?

When he develops the faith faculty in the sense of resolution and the (other) four faculties have a single function in him through the faith faculty, that is development in the sense of single function of the faculties. When he develops the energy faculty in the sense of exertion … through the energy faculty … When he develops the mindfulness faculty in the sense of establishing … through the mindfulness faculty … When he develops the concentration faculty in the sense of non-distraction … through the concentration faculty … When he develops the understanding faculty in the sense of seeing and the (other) four faculties have a single function in him through the understanding faculty, that is development in the sense of single function of the faculties.

When he develops the faith power in the sense of unshakability by non-faith and the (other) four powers have a single function in him through the faith power, that is development in the sense of single function of the powers. When he develops the energy power in the sense of unshakability by indolence … through the energy power … When he develops the mindfulness power in the sense of unshakability by negligence … through the mindfulness power … When he develops the concentration power in the sense of unshakability by distraction … through the concentration power … When he develops the understanding power in the sense of unshakability by ignorance and the (other) four powers have a single function in him through the understanding faculty, that is development in the sense of single function of the powers.

When he develops the mindfulness enlightenment factor in the sense of establishing and the (other) six enlightenment factors have a single function in him through the mindfulness enlightenment factor, that is development in the sense of single function of the enlightenment factors. When he develops the investigation-of-ideas enlightenment factor in the sense of investigating … through the investigation-of-ideas enlightenment factor … When he develops the energy enlightenment factor in the sense of exerting … through the energy enlightenment factor … When he develops the happiness enlightenment factor in the sense of intentness upon … through the happiness enlightenment factor … When he develops the tranquillity enlightenment factor in the sense of peace … through the tranquillity enlightenment factor … When he develops the concentration enlightenment factor in the sense of non-distraction … through the concentration enlightenment factor … When he develops the equanimity enlightenment factor in the sense of reflexion and the (other) six enlightenment factors have a single function in him through the equanimity enlightenment factor, that is development in the sense of single function of the enlightenment factors.

When he develops right view in the sense of seeing and the (other) seven path factors have a single function in him through right view, that is development in the sense of single function of the path factors. When he develops right thought in the sense of directing onto … through right thought … When he develops right speaking in the sense of embracing … through right speaking … When he develops right acting in the sense of originating … through right acting … When he develops right living in the sense of cleansing … through right living … When he develops right effort in the sense of exerting … through right effort … When he develops right mindfulness in the sense of establishing … through right mindfulness … When he develops right concentration in the sense of non-distraction and the (other) seven path factors have a single function in him through right concentration, that is development in the sense of single function.

This is development as single function.

What is development as repetition? Here a bhikkhu practises repetition in the morning, repetition at noon, repetition in the evening, repetition before eating, repetition after eating, repetition in the first watch, repetition in the middle watch, repetition in the last watch, repetition by night, repetition by day, repetition by night and day, repetition in the dark half of the moon, repetition in the bright half of the moon, repetition in the rainy season, repetition in the cool season, repetition in the hot season, repetition in the first phase of life, repetition in the middle phase of life, repetition in the last phase of life. This is development as repetition.

These are four kinds of development.

135. Four more kinds of development: Development in the sense of non-excess of ideas produced in him, development in the sense of single function of faculties, development in the sense that the appropriate energy is effective, development in the sense of repetition.

How is it development in the sense of non-excess of ideas produced in him?

When he abandons zeal for sensual-desires and the ideas produced in him do not exceed each other through renunciation, then development is in the sense of non-excess of ideas produced in him. When he abandons ill-will … through non-ill-will … When he abandons stiffness-and-torpor … through perception of light … When he abandons agitation … through non-distraction … When he abandons uncertainty … through definition of ideas … When he abandons ignorance … through knowledge … When he abandons boredom and the ideas produced in him do not exceed each other through gladness, then development is in the sense of non-excess of ideas produced in him.

When he abandons the hindrances and the ideas produced in him do not exceed each other through the first jhana, then development is in the sense of non-excess of ideas produced in him. When he abandons applied thought and sustained thought … through the second jhana … When he abandons happiness … through the third jhana … When he abandons pleasure and the ideas produced in him do not exceed each other through the fourth jhana, then development is in the sense of non-excess of ideas produced in him.

When he abandons perceptions of materiality, perceptions of resistance and perceptions of difference and the ideas produced in him do not exceed each other through the attainment of the base consisting of boundless space, then development is in the sense of non-excess of ideas produced in him. When he abandons the perception of the base consisting of boundless space … through the attainment of the base consisting of boundless consciousness … When he abandons the perception of the base consisting of boundless consciousness … through the attainment of the base consisting of nothingness … When he abandons the perception of the base consisting of nothingness and the ideas produced in him do not exceed each other through the attainment of the base consisting of neither-perception-nor-non-perception, then development is in the sense of non-excess of ideas produced in him.

When he abandons the perception of permanence and the ideas produced in him do not exceed each other through contemplation of impermanence, then development is in the sense of non-excess of ideas produced in him. When he abandons the perception of pleasure … through contemplation of pain … When he abandons the perception of self … through contemplation of not self … When he abandons delight … through contemplation of dispassion … When he abandons greed … through contemplation of fading away (of greed) … When he abandons arising … through contemplation of cessation … When he abandons grasping … through contemplation of relinquishment … When he abandons the perception of compactness … through contemplation of destruction … When he abandons accumulation … through contemplation of fall … When he abandons perception of everlastingness … through contemplation of change … When he abandons the sign … through contemplation of the signless … When he abandons desire … through contemplation of the desireless … When he abandons misinterpretation … through contemplation of voidness … When he abandons misinterpretation due to grasping at a core … through insight into ideas that is higher understanding … When he abandons misinterpretation due to delusion … through correct knowledge and seeing … When he abandons misinterpretation due to reliance (on formations) … through contemplation of danger … When he abandons non-reflexion … through contemplation of reflexion … When he abandons misinterpretation due to bondage and the ideas produced in him do not exceed each other through contemplation of turning away, then development is in the sense of non-excess of ideas produced in him.

When he abandons the defilements coefficient with wrong view and the ideas produced in him do not exceed each other through the stream-entry path, then development is in the sense of non-excess of ideas produced in him. When he abandons gross defilements … through the once-return path … When he abandons secondary defilements … through the non-return path … When he abandons all defilements and the ideas produced in him do not exceed each other through the arahant path, then development is in the sense of non-excess of ideas produced in him.

That is how development is in the sense of non-excess of ideas produced in him.

How is it development in the sense of single function of faculties?

When he abandons zeal for sensual desires and the five faculties have a single function in him through renunciation, then development is in the sense of single function of the faculties. When he abandons ill-will … [and so on with the remaining hindrances].

When he abandons the hindrances and the five faculties have a single function in him through the first jhana, then development is in the sense of single function of the faculties. When he abandons applied thought and sustained thought … [and so on with the remaining jhanas].

When he abandons perceptions of materiality, perceptions of resistance and perceptions of variety … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and the ideas produced in him have a single function through the arahant path, then development is in the sense of single function of the faculties.

That is how development is in the sense of single function of the faculties.

How is it development in the sense that the appropriate energy is effective?

When he abandons zeal for sensual desires and energy is effective in him through renunciation, then development is in the sense that the appropriate energy is effective. When … [and so on with the remaining hindrances].

When he abandons the hindrances and energy is effective in him through the first jhana … [and so on with the remaining jhanas].

When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and energy is effective in him through the arahant path, then development is in the sense that the appropriate energy is effective.

That is how development is in the sense that the appropriate energy is effective.

How is it development in the sense of repetition?

When he abandons zeal for sensual desires and repeats the renunciation, then development is in the sense of repetition. When … [and so on with the remaining hindrances].

When he abandons the hindrances … [and so on with the remaining jhanas].

When he abandons perceptions of materiality … [and so on with the remaining immaterial attainments].

When he abandons the perception of permanence … [and so on with the remaining Principal Insights].

When he abandons the defilements coefficient with wrong view … [and so on with the remaining paths up to] … When he abandons all defilements and repeats the arahant path, then development is in the sense of repetition.

That is how development is in the sense of repetition.

These are the four kinds of development.

201 Ideas

136. When he sees materiality he develops. When he sees feeling he … [and so on as in § 5 up to] … When he sees ageing-and-death he develops.

137.–173. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he develops.

174. Any ideas that are developed have a single function (taste). Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus ‘These ideas are to be developed’. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

End of fourth recitation section

Section v

175. How is it that understanding of applying the ear thus “These ideas are to be realized” is knowledge of what consists in the heard (learnt)?

Ten Propositions

176. One idea to be realized: unshakable heart-deliverance.

Two ideas to be realized: recognition and deliverance.

Three ideas to be realized: the three recognitions.

Four ideas to be realized: the four fruits of asceticism.

Five ideas to be realized: the five aggregates of True Ideas (that is, virtue, concentration, understanding, deliverance, and knowledge and seeing of deliverance).

Six ideas to be realized: the six kinds of direct knowledge.

Seven ideas to be realized: the seven powers of one whose cankers are exhausted.

Eight ideas to be realized: the eight liberations.

Nine ideas to be realized: the nine successive cessations.

Ten ideas to be realized: the ten ideas of the adept (non-trainer).

All

177. “Bhikkhus, all is to be realized. And what is all that is to be realized? Eye is to be realized, visible objects are to be realized, eye consciousness is to be realized, eye contact is to be realized, any feeling that arises with eye contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be realized. Ear is to be realized, sounds are to be realized, … Nose is to be realized, odours are to be realized, … Tongue is to be realized, … flavours are to be realized, … Body is to be realized, tangible objects are to be realized, … Mind is to be realized, ideas are to be realized, mind consciousness is to be realized, mind contact is to be realized, any feeling that arises with mind contact as its condition whether pleasant or painful or neither-painful-nor-pleasant is also to be realized”.

201 Ideas

178. When he sees materiality he realizes. When he sees feeling … [and so on as in § 5 up to] … When he sees ageing-and-death he realizes.

179.–215. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he realizes.

216. Any ideas that are realized are sounded. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas are to be realized. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections vi.–ix.

217. How is it that understanding of applying the ear thus: “These ideas partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration”, is knowledge of what consists in the heard (learnt)?

218. When perception and attention accompanied by sensual-desire visit an obtainer of the first jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention unaccompanied by applied-thought visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by applied-thought visit an obtainer of the second jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by equanimity and [bodily] pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by happiness and [bodily] pleasure visit an obtainer of the third jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by neither-pain-nor-pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by equanimity and [bodily] pleasure visit an obtainer of the fourth jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless space visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by materiality visit an obtainer of the base consisting of boundless space, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless consciousness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by the base consisting of boundless space visit an obtainer of the base consisting of boundless consciousness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of nothingness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by the base consisting of boundless consciousness visit an obtainer of the base consisting of nothingness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of neither-perception-nor-non-perception visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

219. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: These ideas partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections x.–xii.

220. How is it that understanding of applying the ear thus: “All formations are impermanent, all formations are painful, all ideas are not self‘” is knowledge of what consists in the heard (learnt)?

221. The ear is applied thus: Materiality is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that. The ear is applied thus: Feeling … [and so on as with the rest of the 201 ideas listed in § 5 up to] … The ear is applied thus: Ageing-and-death is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that.

222. Hence it was said: “The ear is applied thus: All formations are impermanent, all formations are painful, all ideas are not self. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections xiii.–xvi.

223. How is it that understanding of applying the ear thus: “This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, this is the noble actuality of the way leading to the cessation of suffering”, is knowledge of what consists in the heard (learnt)?

224. Herein, what is the noble actuality of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short the five aggregates [as objects] of clinging are suffering.

225. Herein, what is birth? In the various orders of being the birth of beings, their coming to birth, descent (into a womb), reproduction, manifestation of aggregates, acquisition of bases [for consciousness], is what is called birth.

226. Herein, what is ageing? In the various orders of beings the ageing of beings, their old age, state of broken teeth, grey hair and wrinkles, their decline of life and weakening faculties, is what is called ageing.

227. Herein, what is death? In the various orders of beings the passing of beings, their passing away, break-up, disappearance, dying, completing their time, break-up of aggregates, laying down of the corpse, interruption of the life faculty, is what is called death.

228. Herein, what is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, consuming of the heart, grief, dart of sorrow, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called sorrow.

229. Herein, what is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, blubbering, jabbering, outcry, out-crying, crying out, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called lamentation.

230. Herein, what is pain? Bodily discomfort, bodily pain, what is felt as uncomfortable and painful born of body contact, uncomfortable painful feeling born of body contact, is called pain.

231. Herein, what is grief? Mental discomfort, mental pain, what is felt as uncomfortable and painful born of mind contact, uncomfortable painful feeling born of mind contact, is called grief.

232. Herein, what is despair? The trouble and despair, tribulation and desperation, troubledness and despairingness, of one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is called despair .

233. Herein, what is association with the unloved as suffering? Here the coincidence, conjunction, meeting, mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are unwanted, unwished for, unwelcome, or with those [persons] who desire one's harm, one's ruin, one's discomfort, what is not one's surcease of bondage, is what is called association with the unloved as suffering.

234. Herein, what is separation from the loved as suffering? Here the non-coincidence, non-conjunction, non-meeting, non-mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are wanted, wished for, welcome, or with those [persons] who desire one's good, one's welfare, one's comfort, what is one's surcease of bondage, or mother or father or brother or sister or friends or companions or relatives or kin, is what is called separation from the loved as suffering.

235. Herein, what is not to get what one wants as suffering? To beings subject to birth there comes this wish: Oh that we were not subject to birth and that birth might not come to us. But that is not to be gained by [mere] wishing. This is what is not to obtain one's wish as suffering. To beings subject to ageing there comes … To beings subject to sickness … To beings subject to death … To beings subject to sorrow and lamentation, pain, grief and despair there comes this wish: Oh that we were not subject to sorrow and lamentation, pain, grief and despair and that sorrow and lamentation, pain, grief and despair might not come to us. But that is not to be gained by [mere] wishing. This is what is not to get one's wish as suffering.

236. Herein, what are in short the five aggregates [as objects] of clinging as suffering? They are the materiality aggregate [as object] of clinging, the feeling aggregate [as object] of clinging, the perception aggregate [as object] of clinging, the formations aggregate [as object] of clinging, and the consciousness aggregate [as object] of clinging. These are what are called in short the five aggregates [as objects] of clinging as suffering. This is called the noble actuality of suffering.

237. Herein, what is the noble actuality of the origin of suffering? It is craving, which produces further being, is accompanied by delight and greed, delighting in this and that, that is to say, craving for sense desires, craving for being, craving for non-being.

238. But wherein does that craving arise, wherein does it dwell? Craving arises wherever there is what is likable and agreeable in the world, and therein it dwells. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: therein this craving arises, therein it dwells. Ear … Nose … Tongue … Body … Mind … Visible objects … Sounds … Odours … Flavours … Tangible objects … Ideas … Eye consciousness … Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness … Eye contact … Ear contact … Nose contact … Tongue contact … Body contact … Mind contact … Eye-contact-born feeling … Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling … Perception of visible objects … Perception of sounds … Perception of odours … Perception of flavours … Perception of tangible objects … Perception of ideas … Volition about visible objects … Volition about sounds … Volition about odours … Volition about flavours … Volition about tangible objects … Volition about ideas … Craving for visible objects … Craving for sounds … Craving for odours … Craving for flavours … Craving for tangible objects … Craving for ideas … Applied thought about visible objects … Applied thought about sounds … Applied thought about odours … Applied thought about flavours … Applied thought about tangible objects … Applied thought about ideas … Sustained thought about visible objects … Sustained thought about sounds … Sustained thought about odours … Sustained thought about flavours … Sustained thought about tangible objects … Sustained thought about ideas is likable and agreeable in the world: therein this craving arises, therein it dwells.

That is called the noble actuality of the origin of suffering.

239. Herein, what is the noble actuality of the cessation of suffering? It is the remainderless fading and ceasing, denying, relinquishing, letting go and rejecting, of that same craving.

240. But wherein is that craving abandoned, wherein does it cease? Craving is abandoned wherever there is what is likable and agreeable in the world, and therein it ceases. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: … [and so on as in § 238] … Sustained thought about ideas is likable and agreeable in the world: therein this craving is abandoned, therein it ceases.

This is called the noble actuality of the cessation of suffering.

241. Herein, what is the noble actuality of the way leading to the cessation of suffering? It is this noble eightfold path, that is to say: right view, right thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration.

242. Herein, what is right view? It is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is what is called right view.

243. Herein, what is right thought? It is the thought of renunciation, the thought of non-ill-will, the thought of non-cruelty. This is what is called right thought.

244. Herein, what is right speaking? It is abstention from false speech, abstention from malicious speech, abstention from harsh speech, abstention from gossip. This is what is called right speaking.

245. Herein, what is right acting? It is abstention from killing living things, abstention from taking what is not given, abstention from sexual misconduct. This is what is called right acting.

246. Herein, what is right living? Here a noble disciple, having rejected wrong living, makes his livelihood by right living. This is what is called right living.

247. Herein, what is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unprofitable ideas, and he strives, exerts energy, strains his mind and struggles. He awakens zeal for the abandoning of arisen evil unprofitable ideas, and he strives, … He awakens zeal for the arising of unarisen profitable ideas, and … He awakens zeal for the maintenance, non-disappearance, strengthening, increase, development and perfection of arisen profitable ideas, and he strives, exerts energy, strains his mind and struggles. This is what is called right effort.

248. Herein, what is right mindfulness? Here a bhikkhu dwells contemplating the body as a body, ardent, fully aware and mindful, having put away covetousness and grief for the world. He dwells contemplating feelings as feelings, ardent, … He dwells contemplating cognizance … He dwells contemplating ideas as ideas, ardent, fully aware and mindful, having put away covetousness and grief for the world. This is what is called right mindfulness.

249. Herein, what is right concentration? Here quite secluded from sensual-desires, secluded from unprofitable ideas a bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought with happiness and [bodily] pleasure born of seclusion. With the stilling of applied and sustained thought he enters upon and abides in the second jhana, which has internal confidence and singleness of cognizance without applied thought, without sustained thought, with happiness and [bodily] pleasure born of concentration. With the fading as well of happiness he abides in equanimity, and mindful and fully aware, feeling pleasure with the body, he enters upon and dwells in the third jhana, on account of which the Noble Ones announce: “He abides in pleasure who has equanimity and is mindful”. With the abandoning of [bodily] pleasure and pain, and with the previous disappearance of [mental] joy and grief he enters upon and abides in the fourth jhana, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. This is what is called right concentration. This is what is called the noble actuality of the way leading to the cessation of suffering.

250. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “The ear is applied thus: This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, this is the noble actuality of the way leading to the cessation of suffering. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

II. Virtue

251. How is it that understanding of restraint after hearing (learning) knowledge of what consists in virtue?

252. Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification, virtue consisting in perfected purification, virtue consisting in unmisapprehended purification, virtue consisting in tranquillized purification.

253. Herein, what is virtue consisting in limited purification? That of the training precepts for those not fully admitted to the Order: such is virtue consisting in limited purification.

254. What is virtue consisting in unlimited purification? That of the training precepts for those fully admitted to the Order: such is virtue consisting in unlimited purification.

255. What is virtue consisting in perfected purification? That of Magnanimous Ordinary Men devoted to profitable ideas, who are perfecting [the course] that ends in initiateship (trainership), regardless of the physical body and life, having given up [attachment to] life: such is virtue consisting in perfected purification.

256. What is virtue consisting in unmisapprehended purification? That of the seven kinds of initiate (trainer): such is virtue consisting in unmisapprehended purification.

257. What is virtue consisting in tranquillized purification? That of the Perfect One's disciples with cankers exhausted, of Undeclared Enlightened Ones (Pacceka Buddhas), of Perfect Ones accomplished and fully enlightened: such is virtue consisting in tranquillized purification.

258. There is virtue that has a limit and virtue that has no limit. Herein what is the virtue that has a limit? There is virtue that has gain as its limit, there is virtue that has fame as its limit, there is virtue that has relatives as its limit, there is virtue that has limbs as its limit, there is virtue that has life as its limit.

What is the virtue that has gain as its limit? Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken: such virtue has gain as its limit.

What is the virtue that has fame as its limit? Here someone with fame as cause, …: such virtue has fame as its limit.

What is the virtue that has relatives as its limit? Here someone with relatives as cause, …: such virtue has relatives as its limit.

What is the virtue that has limbs as its limit? Here someone with limbs as cause …: such virtue has limbs as its limit.

What is the virtue that has life as its limit? Here someone with life as cause, with life as condition, with life as reason, transgresses a training precept as undertaken: such virtue has life as its limit.

Such kinds of virtue are torn, rent, blotched, mottled, they are not liberating, not commended by the wise; they are misapprehended, not conducive to concentration, not a basis for non-remorse, not a basis for gladness, not a basis for happiness, not a basis for tranquillity, not a basis for bliss, not a basis for concentration, not a basis for correct knowledge and seeing; they do not lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has a limit.

259. What is the virtue that has no limit? There is virtue that does not have gain as its limit, there is virtue that does not have fame as its limit, there is virtue that does not have relatives as its limit, there is virtue that does not have limbs as its limit, there is virtue that does not have life as its limit.

What is the virtue that does not have gain as its limit? Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have gain as its limit.

What is the virtue that does not have fame as its limit? Here someone does not, with fame as cause, … Such virtue does not have fame as its limit.

What is the virtue that does not have relatives as its limit? Here someone does not, with relatives as cause, … Such virtue does not have relatives as its limit.

What is virtue that does not have limbs as its limit? Here someone does not, with limbs as cause, … Such virtue does not have limbs as its limit.

What is virtue that does not have life as its limit? Here someone does not, with life as cause, with life as condition, with life as reason even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have life as its limit.

Such kinds of virtue are untorn, unrent, unblotched, unmottled, they are liberating, commended by the wise, unmisapprehended, conducive to concentration, a basis for non-remorse, a basis for gladness, a basis for happiness, a basis for tranquillity, a basis for bliss, a basis for concentration, a basis for correct knowledge and seeing, they lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has no limit.

260. What is virtue? How many kinds of virtue are there? From what does virtue originate? With how many ideas does virtue combine?

261. What is virtue? There is virtue as volition, virtue as consciousness concomitant, virtue as restraint, virtue as non-transgression.

262. How many kinds of virtue are there? There are three kinds of virtue (habit); profitable virtue (habit), unprofitable virtue (habit), indeterminate virtue (habit).

263. From what does virtue originate? Profitable virtue (habit) originates from profitable cognizance, unprofitable virtue (habit) originates from unprofitable cognizance, indeterminate virtue (habit) originates from indeterminate cognizance.

264. With how many ideas does virtue combine?

Virtue combines with restraint, virtue combines with non-transgression, virtue combines with the volition produced about such an idea [as restraint or non-transgression].

In the case of killing living things virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. In the case of taking what is not given … sexual misconduct … false speech … malicious speech … harsh speech … gossip … covetousness … ill-will … In the case of wrong view virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through renunciation in the case of zeal for sensual-desires virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through non-ill-will in the case of ill-will … Through perception of light in the case of stiffness-and-torpor … Through non-distraction in the case of agitation … Through investigation-of-ideas in the case of uncertainty … Through knowledge in the case of ignorance … Through gladness in the case of boredom, virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through the first jhana in the case of the hindrances virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the second jhana in the case of applied thought and sustained thought … Through the third jhana in the case of happiness … Through the fourth jhana in the case of pleasure and pain, virtue is in the sense of their restraint, virtue is in the sense of their non-transgression.

Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the attainment of the base consisting of boundless consciousness in the case of perception of the base consisting of boundless space … Through the attainment of the base consisting of nothingness in the case of perception of the base consisting of boundless consciousness … Through the attainment of the base consisting of neither perception nor non-perception in the case of perception of the base consisting of nothingness virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through contemplation of impermanence in the case of perception of permanence virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through contemplation of pain in the case of perception of pleasure … Through contemplation of not self in the case of perception of self … Through contemplation of dispassion in the case of delighting … Through contemplation of fading away of greed in the case of greed … Through contemplation of cessation in the case of arising … Through contemplation of renunciation in the case of grasping … Through contemplation of destruction in the case of perception of compactness … Through contemplation of fall in the case of accumulation … Through contemplation of change in the case of perception of lastingness … Through contemplation of the signless in the case of the sign [of formations] … Through contemplation of the desireless in the case of desire … Through contemplation of voidness in the case of misinterpretation … Through insight into ideas which is the higher understanding in the case of misinterpretation due to greed … Through correct knowledge and seeing in the case of misinterpretation due to confusion … Through contemplation of danger in the case of misinterpretation due to reliance [on formations] … Through contemplation of reflexion in the case of non-reflexion … Through contemplation of turning away in the case of misinterpretation due to bondage virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through the stream-entry path in the case of the defilements coefficient with wrong view virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements virtue is in the sense of their restraint, virtue is in the sense of their non-transgression.

265. Five kinds of virtue.

In the case of killing living things abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-remorse cognizance, to gladness, to happiness, to tranquillity, to joy, to repetition, to development, to making much of, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to perfection, to complete dispassion, to fading away of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: the purification consisting in restraint in such virtues is the higher virtue. Cognizance established in the purification consisting in restraint does not become distracted: the purification consisting in non-distraction is the higher cognizance. He sees the purification consisting in restraint correctly, and he sees the purification consisting in non-distraction correctly: the purification consisting in seeing is the higher understanding. The meaning of restraint therein is training in the higher virtue, the meaning of non-distraction therein is training in the higher cognizance, the meaning of seeing therein is training in the higher understanding. He trains by adverting to these three kinds of training, he trains by knowing them, by seeing them, by reviewing them, by steadying [cognizance] upon them, by resolving with faith upon them, by exerting energy upon them, by establishing mindfulness upon them, by concentrating cognizance upon them, by understanding them with understanding, by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, he trains by developing what should be developed.

In the case of taking what is not given … [and so on with the rest of the ten courses of unprofitable [action] as in § 264, repeating the remainder of § 265 above in each instance] …

Through renunciation in the case of zeal for sensual-desires … [repeat as in § 265 above for each of the hindrances in § 264] …

Through the first jhana in the case of the hindrances …

Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety …

Through contemplation of impermanence in the case of perception of permanence …

Through the stream-entry path in the case of the defilements coefficient with wrong view … Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtue leads to non-remorse cognizance, … he trains by developing what should be developed.

266. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of restraint after hearing (learning) is knowledge of what consists in virtue”.

III. Concentration

267. How is it that understanding of concentrating after restraining is knowledge of what consists in the development of concentration?

268. One kind of concentration: Unification of cognizance.

Two kinds of concentration: Mundane concentration and supramundane concentration.

Three kinds of concentration: Concentration with applied-thought and sustained-thought, concentration without applied-thought and with only sustained-thought, concentration without applied-thought and sustained-thought .

Four kinds of concentration: Concentration partaking of diminution, concentration partaking of stagnation, concentration partaking of distinction, concentration partaking of penetration.

Five kinds of concentration: Intentness upon (pervasion) with happiness, intentness upon (pervasion) with pleasure, intentness upon (pervasion) with equanimity, intentness upon (pervasion) with light, the sign of reviewing.

Six kinds of concentration: Concentration as mental unification and non-distraction through the recollection of the Enlightened One, concentration … through the recollection of the True Idea, concentration … through the recollection of the Community (Order), concentration … through the recollection of virtue, concentration … through the recollection of generosity, concentration as mental unification and non-distraction through the recollection of deities.

Seven kinds of concentration: Skill in concentration, skill in attainment of concentration, skill in remaining in concentration, skill in emerging from concentration, skill in health of concentration, skill in the domain of concentration, skill in guiding concentration.

Eight kinds of concentration: Concentration as mental unification and non-distraction through the earth kasina, concentration … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … concentration as mental unification and non-distraction through the white kasina.

Nine kinds of concentration: There is inferior, medium and superior material concentration; there is inferior, medium and superior immaterial concentration; there is void concentration; there is signless concentration; there is desireless concentration.

Ten kinds of concentration: Concentration as mental unification and non-distraction through the bloated, concentration … through the livid … through the festering … through the cut-up … through the gnawed … through the scattered … through the hacked and scattered … through the bleeding … through the worm-infested … concentration as mental unification and non-distraction through a skeleton.

These are fifty-five kinds of concentration.

269. Furthermore there are twenty-five meanings of concentration: Concentration in the meaning of embracing, concentration in the meaning of equipment, … in the meaning of fulfilment, … of unification, … of non-distraction, … of non-dissipation, … of non-commotion, … of non-perturbation, … concentration in the meaning of deliverance, concentration owing to steadiness of cognizance through establishment in unity, concentration (samādhi) since it seeks sameness (samaṃ), concentration since it does not seek unsameness, concentration owing to sameness being sought, concentration owing to unsameness not being sought, concentration since it grasps sameness, concentration since it does not grasp unsameness, concentration owing to sameness being grasped, concentration owing to unsameness not being grasped, concentration since it enters upon sameness, concentration since it does not enter upon unsameness, concentration owing to sameness being entered upon, concentration owing to unsameness not being entered upon, concentration since sameness is lighted (jhāyati), concentration since it consumes (jhāpeti) unsameness, concentration owing to sameness being ignited, concentration owing to unsameness being consumed, concentration since it is sameness, welfare and pleasure. These are twenty-five meanings of concentration.

270. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of concentrating after restraining is knowledge of what consists in the development of concentration”.

IV. Dependent Origination

271. How is it that understanding of embracing (discerning) conditions is knowledge of the causal relationship (presence) of ideas?

Ignorance has a causal relationship (is present) to formations' arising, a causal relationship (is present) to their occurrence, a causal relationship (is present) to their sign, a causal relationship (is present) to their accumulation, a causal relationship (is present) to their bondage, a causal relationship (is present) to their impeding, a causal relationship (is present) to their origin, a causal relationship (is present) to their causality, a causal relationship (is present) to their conditionality. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally-arisen, and both these ideas are conditionally-arisen” in these nine aspects is knowledge of the causal relationship of ideas. And in the past and in the future ignorance has a causal relationship to formations' arising, a causal relationship to their occurrence, … a causal relationship to their conditionality. Understanding of embracing conditions thus … [as above] … in these nine aspects is knowledge of the causal relationship of ideas.

Formations have a causal relationship to consciousness' arising …

Consciousness has a causal relationship to mentality-materiality's arising, …

Mentality-materiality has a causal relationship to the sixfold base's arising, …

The sixfold base has a causal relationship to contact's arising, …

Contact has a causal relationship to feeling's arising, …

Feeling has a causal relationship to craving's arising, …

Craving has a causal relationship to clinging's arising, …

Clinging has a causal relationship to being's arising, …

Being has a causal relationship to birth's arising, …

Birth has a causal relationship to ageing-and-death's arising, … a causal relationship to its occurrence, a causal relationship to its sign, a causal relationship to its accumulation, a causal relationship to its bondage, a causal relationship to its impeding, a causal relationship to its arousing, a causal relationship to its causality, a causal relationship to its conditionality.

Understanding … knowledge of the causal relationship of ideas.

272. Understanding of embracing conditions thus: “Ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “Formations are a cause, consciousness is causally arisen, and both these ideas are causally arisen”, … “Consciousness is a cause, mentality-materiality is causally arisen, and both these ideas are causally arisen”, … “Mentality-materiality is a cause, the sixfold base is causally arisen, and both these ideas are causally arisen” … “The sixfold base is a cause, contact is causally arisen, and both these ideas are causally arisen” … “Contact is a cause, feeling is causally arisen, and both these ideas are causally arisen” … “Feeling is a cause, craving is causally arisen, and both these ideas are causally arisen” … “Craving is a cause, clinging is causally arisen, and both these ideas are causally arisen” … “Clinging is a cause, being is causally arisen, and both these ideas are causally arisen” … “Being is a cause, birth is causally arisen, and both these ideas are causally arisen” … Understanding of embracing conditions thus: “Birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen” is knowledge of the causal relationship of ideas.

273. Understanding of embracing conditions thus: “Ignorance is dependent, formations are dependently arisen, and both these ideas are dependent arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is dependent, formations are dependently arisen, and both these ideas are dependently arisen” is knowledge … [complete as in § 272, but substituting “dependent” for “cause”]

274. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge … [complete as in § 272, but substituting “condition” for “cause”]

275. In being-as-action before [this life] there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action before [this life] are conditions for rebirth-linking here [in the present life].

Here [in the present life] there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising here have their conditions in action (kamma) done in the past.

Here [in the present life] with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action here are conditions for rebirth-linking in the future.

In the future there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising in the future have their conditions in action (kamma) done here [in the present life].

So he knows, sees, recognizes, penetrates, the four generalizations [of past cause, present result, present cause, future result], the three periods of time, and the dependent origination with three links, doing so in these twenty modes [with five modes in each generalization].

276. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of embracing conditions is knowledge of the causal relationship of ideas” .

V. Comprehension

277. How is it that understanding of defining past, future and present ideas. after generalization is knowledge of comprehension?.

278. Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all materiality as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension. Any feeling whatever, … Any perception whatever, … Any formations whatever, … Any consciousness whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all consciousness as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension.

The eye, whether past, future or present, … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death, whether past, future or present … he defines as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension.

279. Understanding of defining, after generalization, thus “Materiality, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations … Consciousness, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension.

Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present, is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension.

280. Understanding of defining, after generalization, thus: “Materiality, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations, … Consciousness, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension.

Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present … is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension.

281. Understanding of defining, after generalization, thus “With birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension.

Understanding of defining, after generalization, thus “With being as condition there is birth; without being as condition there is no birth” … [and so on with the remaining members of the dependent origination up to] … Understanding of defining, after generalization, thus “With ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension.

282. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining past, future and present ideas after generalization is knowledge of comprehension”.

VI. Rise and Fall

283. How is it that understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall?

284. Presently-arisen materiality is born [materiality]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. Presently-arisen feeling … Presently-arisen perception … Presently-arisen formations … Presently-arisen consciousness is born [consciousness]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge.

Presently-arisen eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … Presently-arisen being is born [being]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge.

285. How many characteristics does he see who sees the rise of the five aggregates? How many characteristics does he see who sees the fall of the five aggregates? How many characteristics does he see who sees the rise and fall of the five aggregates?

He who sees the rise of the five aggregates sees twenty-five characteristics. He who sees the fall of the five aggregates sees twenty-five characteristics. He who sees the rise and fall of the five aggregates sees fifty characteristics.

286. How many characteristics does he see who sees the rise of the materiality aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? How many characteristics does he see who sees the rise of the feeling aggregate? … of the perception aggregate? … of the formations aggregate? … How many characteristics does he see who sees the rise of the consciousness aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? He who sees the rise of the materiality aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics. He who sees the rise of the feeling aggregate … of the perception aggregate … of the formations aggregate … He who sees the rise of the consciousness aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics.

287. What five characteristics does he see who sees the rise of the materiality aggregate?

He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of materiality. He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of craving there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of action (kamma) there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of nutriment there is the arising of materiality. He who sees the characteristic of generation sees the rise of the materiality aggregate.

He who sees the rise of the materiality aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the materiality aggregate?

He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of materiality. He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of craving … With the cessation of action (kamma) … With the cessation of nutriment there is the cessation of materiality. He who sees the characteristic of change sees the fall of the materiality aggregate.

He who sees the fall of the materiality aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

288. What five characteristics does he see who sees the rise of the feeling aggregate?

He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of feeling. He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of craving … With the arising of action (kamma) … With the arising of contact there is the arising of feeling. He who sees the characteristic of generation sees the rise of the feeling aggregate. He who sees the rise of the feeling aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the feeling aggregate?

He sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of contact there is the cessation of feeling. He who sees the characteristic of change sees the fall of the feeling aggregate.

He who sees the fall of the feeling aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

289. What five characteristics does he see who sees the rise of the perception aggregate?

He sees the rise of the perception aggregate … [complete as in § 288] He who sees rise and fall sees these ten characteristics.

290. What five characteristics does he see who sees the rise of the formations aggregate?

He sees the rise of the formations aggregate … [complete as in § 288]

He who sees rise and fall sees these ten characteristics.

291. What five characteristics does he see who sees the rise of the consciousness aggregate?

He sees the rise of the consciousness aggregate in the sense of conditioned origin thus: With the arising of ignorance … With the arising of craving … with the arising of action (kamma) … With the arising of mentality-materiality there is the arising of consciousness. He who sees the characteristic of generation sees the rise of the consciousness aggregate.

He who sees the rise of the consciousness aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the consciousness aggregate?

He sees the fall of the consciousness aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of mentality-materiality there is the cessation of consciousness. He who sees the characteristic of change sees the fall of the consciousness aggregate.

He who sees rise and fall sees these ten characteristics.

292. He who sees the rise of the five aggregates sees these twenty-five characteristics; he who sees their fall sees these twenty-five characteristics; he who sees their rise and fall sees these fifty characteristics.

293. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplation of present ideas' change is knowledge of contemplation of rise and fall”.

294. The materiality aggregate has [physical] nutriment for its origin; the three, namely feeling, perception and formations aggregates, have contact for their origin; the consciousness aggregate has mentality-materiality for its origin.

VII. Dissolution

295. How is it that understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight?

296. Cognizance with materiality as its object arises and dissolves. Having reflected on that, he contemplates the dissolution of that cognizance.

He contemplates: how does he contemplate? He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not self, not as self; he becomes dispassionate, he does not delight; he causes greed to fade away, he does not inflame it; he causes cessation, not arising; he relinquishes, he does not grasp. When he contemplates as impermanent he abandons perception of permanence; when he contemplates as painful he abandons perception of pleasure; when he contemplates as not self he abandons perception of self; when he becomes dispassionate he abandons delight; when his greed fades away he abandons greed; when he causes cessation he abandons arising; when he relinquishes he abandons grasping.

Cognizance with feeling as its object arises … [complete as above] …

Cognizance with perception as its object arises …

Cognizance with formations as its object arises …

Cognizance with consciousness as its object arises … [complete as above] … when he relinquishes he abandons grasping.

Cognizance with eye as its object arises … [and so on with each of the 201 ideas listed in § 5 up to] …

Cognizance with ageing-and-death as its object arises … [complete as above] … when he relinquishes he abandons grasping.

297. The substitution of the object, The transference of understanding, The power of adverting—these Are insight following reflexion. Defining both to be alike By inference from that same object, Intentness on cessation—these Are insight in the mark of fall. Having reflected on the object, Dissolution he contemplates, Appearance then as empty—this Is insight of higher understanding. Skilled in the three contemplations, And in the fourfold insight too, Skilled in the three appearances, The various views will shake him not.

298. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight”.

VIII. Appearance as Terror

299. How is it that understanding of appearance as terror is knowledge of danger?

300. (1.a.) Understanding of appearance as terror thus “Arising is terror” is knowledge of danger. Understanding of appearance as terror thus “Occurrence is terror” … “The sign is terror” … “Accumulation is terror” … “Rebirth-linking is terror” … “Destination is terror” … “Generation is terror” … “Realising is terror” … “Birth is terror” … “Ageing is terror” … “Sickness is terror” … “Death is terror” … “Sorrow is terror” … “Lamentation is terror” … Understanding of appearance as terror thus “Despair is terror” is knowledge of danger.

(1.b.) Knowledge of the state of peace (santipada) is this “Non-arising is safety”. Knowledge of the state of peace is this “Non-occurrence is safety” … [and so on with the rest of the 15 ideas listed in § 18] … Knowledge of the state of peace is this “Non-despair is safety”.

(1.c.) Knowledge of the state of peace is this “Arising is terror, non-arising is safety” … [and so on as in § 18] … Knowledge of the state of peace is this “Despair is terror, non-despair is safety”.

301. (2.a.) Understanding of appearance as terror thus “Arising is suffering” is knowledge of danger … [and so on as in § 19] … Understanding of appearance as terror thus “Despair is suffering” is knowledge of danger.

(2.b.) Knowledge of the state of peace is this “Non-arising is bliss” … Knowledge of the state of peace is this “Non-despair is bliss”.

(2.c.) Knowledge of the state of peace is this “Arising is suffering, non-arising is bliss” … Knowledge of the state of peace is this “Despair is suffering, non-despair is bliss”.

302. (3.a.) Understanding of appearance as terror thus “Arising is materialistic” is knowledge of danger … Understanding of appearance as terror thus “Despair is materialistic” is knowledge of danger.

(3.b.) Knowledge of the state of peace is this “Non-arising is unmaterialistic” … Knowledge of the state of peace is this “Non-despair is unmaterialistic”.

(3.c.) Knowledge of the state of peace is this “Despair is materialistic, non-despair is unmaterialistic”.

303. (4.a.) Understanding of appearance as terror thus “Arising is formations” is knowledge of danger … Understanding of appearance as terror thus “Despair is formations” is knowledge of danger.

(4.b.) Knowledge of the state of peace is this “Non-arising is nibbana” … Knowledge of the state of peace is this “Non-despair is nibbana”.

(4.c.) Knowledge of the state of peace is this “Arising is formations, non-arising is nibbana” … Knowledge of the state of peace is this “Despair is formations, non-despair is nibbana”.

304. He contemplates as suffering Arising, occurrence, and the sign, Accumulation, rebirth-linking— And this his knowledge is of danger. He contemplates as bliss no-arising, And no-occurrence, and no-sign, No-accumulation, no rebirth-linking And this his knowledge is of peace. This knowledge about danger has Five sources for its origin; Knowledge of peace has also five— Ten knowledges he understands. When skilled in these two kinds of knowledge The various views will shake him not.

305. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of appearance as terror is knowledge of danger”.

IX. Equanimity about Formations

306. How is it that understanding of desire for deliverance, of reflexion and of composure, is knowledge of the kinds of equanimity about formations?

307. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] arising is knowledge of equanimity about formations. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] occurrence … [and so on with the rest of the 15 ideas listed in § 18] … Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] despair is knowledge of equanimity about formations.

308. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is suffering” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is suffering” is knowledge of equanimity about formations.

309. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is terror” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is terror” is knowledge of equanimity about formations.

310. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is materialistic” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is materialistic” is knowledge of equanimity about formations.

311. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is formations” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is formations” is knowledge of equanimity about formations.

312. Arising is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations. Occurrence is formations; … Despair is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations.

313. In how many aspects is there guidance of cognizance in equanimity about formations?

There is guidance of cognizance in equanimity about formations in eight aspects.

314. How many aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man? How many aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)? How many aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed? The guidance of cognizance in equanimity about formations has two aspects in the case of the ordinary man. The guidance of cognizance in equanimity about formations has three aspects in the case of the initiate (trainer). The guidance of cognizance in equanimity about formations has three aspects in the case of one who is without greed.

315. What two aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man?

An ordinary man either delights in equanimity about formations, or he sees it with insight. The guidance of cognizance in equanimity about formations has these two aspects in the case of the ordinary man.

316. What three aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)?

An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. The guidance of cognizance in equanimity about formations has these three aspects in the case of the initiate (trainer).

317. What three aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed?

One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. The guidance of cognizance in equanimity about formations has these three aspects in the case of one who is without greed.

318. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man and the initiate (trainer)?

When an ordinary man delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to penetration, a condition for future rebirth-linking. When an initiate (trainer) delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to further penetration, a condition for future rebirth-linking. That is how there is identical guidance of cognizance in equanimity about formations in the case of the ordinary man and the initiate (trainer).

319. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with insight as impermanent, as painful, as not self. An initiate (trainer) sees equanimity about formations with insight as impermanent, as painful, as not self. One without greed sees equanimity about formations as impermanent, as painful, as not self. That is how there is identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed.

320. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

Equanimity about formations is profitable in an ordinary man. Equanimity about formations is profitable in an initiate (trainer). Equanimity about formations is indeterminate in one who is without greed. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is profitable and unprofitable.

321. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

In the case of the ordinary man equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of the initiate (trainer) equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of one who is without greed equanimity about formations is always clearly recognized. That is how there is different guidance of cognizance in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is recognized and not recognized.

322. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with immature insight. An initiate (trainer) also sees equanimity about formations with immature insight. One without greed sees equanimity about formations with mature insight. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of maturity and immaturity.

323. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with insight in order to obtain the stream-entry path by abandoning three fetters. An initiate (trainer) sees equanimity about formations with insight in order to obtain a higher [path], the three fetters having been abandoned. One who is without greed sees equanimity about formations with insight in order to abide in bliss here and now, all defilements having been abandoned. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is abandoned and unabandoned.

324. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man either delights in equanimity about formations, or he sees it with insight. An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition, or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed, in the sense of abiding and attainment.

325. How many kinds of equanimity about formations arise through serenity? How many kinds of equanimity about formations arise through insight?

Eight kinds of equanimity about formations arise through serenity. Ten kinds of equanimity about formations arise through insight.

326. What eight kinds of equanimity about formations arise through serenity?

Understanding of reflexion on the hindrances for the purpose of obtaining the first jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on applied thought and sustained thought for the purpose of obtaining the second jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on happiness for the purpose of obtaining the third jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on pleasure and pain for the purpose of obtaining the fourth jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of materiality, perception of resistance, and perceptions of variety, for the purpose of obtaining the attainment of the base consisting of boundless space, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless space for the purpose of obtaining the attainment of the base consisting of boundless consciousness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless consciousness for the purpose of obtaining the attainment of the base consisting of nothingness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on the perception of the base consisting of nothingness for the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception, and of composure, is knowledge of equanimity about formations.

These eight kinds of equanimity about formations arise through serenity.

327. What ten kinds of equanimity about formations arise through insight?

Understanding of reflexion on arising, occurrence, the sign, accumulation, rebirth-linking, destination, generation, realising, birth, ageing, sickness, death, sorrow, lamentation, despair, and of composure, for the purpose of attaining the stream-entry path, is knowledge of equanimity about formations. Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the fruition of stream-entry, is knowledge of equanimity about formations. Understanding … the once-return path … the fruition of once-return … the non-return path … the fruition of non-return … the arahant path … [the fruition of arahantship … the void abiding …] Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the [signless abiding] and of composure, is knowledge of equanimity about formations.

These ten kinds of equanimity about formations arise through insight.

328. How many kinds of equanimity about formations are profitable? How many are unprofitable? How many are indeterminate?

Fifteen kinds of equanimity about formations are profitable. Three kinds of equanimity about formations are indeterminate. There is no unprofitable equanimity about formations.

329. [Now] understanding of reflexion And composure [is as follows]: The eight domains for cognizance Are: two for ordinary men, And three for the initiate, And three for one without greed, whereby His cognizance has turned away. For concentration eight conditions, And ten domains for knowledge, too: These constitute the eighteen kinds Of equanimity about formations, Which are themselves conditions for [All] the three kinds of liberations. [So] he who has with understanding Engendered [all] these eighteen modes Is skilled in equanimity About formations, and therefore The various views will shake him not.

330. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations”.

Section X. Change of Lineage

331. How is it that understanding of emergence and turning away from the external is change-of-lineage knowledge?

332. It overcomes arising, thus it is change of lineage. It overcomes occurrence, … the sign … accumulation … rebirth-linking … destination … generation … realising … birth … ageing … sickness … death … sorrow … lamentation … it overcomes despair, thus it is change of lineage. It overcomes the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage. It enters into non-occurrence, … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having overcome arising, it enters into non-arising, thus it is change of lineage. Having overcome occurrence, it enters into non-occurrence, … Having overcome despair, it enters into non-despair, thus it is change of lineage. Having overcome the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

333. It emerges from arising, thus it is change of lineage. It emerges from despair, thus it is change of lineage. It emerges from the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having emerged from arising, it enters into non-arising, thus it is change of lineage … Having emerged from despair, it enters into non-despair, thus it is change of lineage. Having emerged from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

334. It turns away from arising, thus it is change of lineage … It turns away from despair, thus it is change of lineage. It turns away from the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having turned away from arising, it enters into non-arising, thus it is change of lineage … Having turned away from despair, it enters into non-despair, thus it is change of lineage. Having turned away from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

335. How many ideas of change of lineage arise through serenity? How many ideas of change of lineage arise through insight?

Eight ideas of change of lineage arise through serenity. Ten ideas of change of lineage arise through insight.

336. What eight ideas of change of lineage arise through serenity?

For the purpose of obtaining the first jhana it overcomes the hindrances, thus it is change of lineage. For the purpose of obtaining the second jhana … [and so on as in § 326 up to] … For the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception it overcomes the perception of the base consisting of nothingness, thus it is change of lineage.

These eight ideas of change of lineage arise through serenity.

337. What ten ideas of change of lineage arise through insight?

For the purpose of obtaining the stream-entry path it overcomes arising, occurrence, … [and so on as in § 327 up to] … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining the fruition of stream-entry it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining the once-return path … the fruition of once-return … the non-return path, … the fruition of non-return … the arahant path … [the fruition of arahantship … the void abiding …] For the purpose of attaining the [signless abiding] it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage.

These ten ideas of change of lineage arise through insight.

338. How many ideas of change of lineage are profitable? How many are unprofitable? How many are indeterminate?

Fifteen ideas of change of lineage are profitable. Three ideas of change of lineage are indeterminate. There is no unprofitable idea of change of lineage.

339. The materialistic and the reverse, Desire and desirelessness, The fettered and unfettered too, Emerged and also unemerged. For concentration eight conditions, And ten domains for knowledge, too: These constitute the eighteen kinds Of change of lineage ideas. Which are themselves conditions for [All] the three kinds of liberations. [So] he who has with understanding Engendered [all] these eighteen modes Is skilled in turning away as well As in emergence, and therefore The various views will shake him not.

340. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of emergence and turning away from the external is change of lineage knowledge”.

Section XI.. The Path

341. How is it that understanding of emergence and turning away from both [the external and internal] is knowledge of the path?

342. At the moment of the stream-entry path:

Right view in the sense of seeing (a) emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

Right thought in the sense of directing onto (a) emerges …

Right speaking in the sense of embracing (a) emerges …

Right acting in the sense of originating (a) emerges …

Right living in the sense of cleansing (a) emerges …

Right effort in the sense of exerting (a) emerges …

Right mindfulness in the sense of establishing (a) emerges …

Right concentration in the sense of non-distraction (a) emerges from wrong concentration and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

343. At the moment of the once-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction (a) emerges from the gross fetters of greed for sensual-desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

344. At the moment of the non-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction, (a) emerges from secondary fetters of greed for sensual desires and of resistance, from secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

345. At the moment of the arahant path:

Right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to ignorance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

346. He consumes (read with PsA jhāpeti) the unborn with the born: This is how (read) jhāna gets its name. Through skill in jhana-liberation The various views will shake him not. If after concentrating he sees with insight, And likewise after insight he concentrates, Then insight and serenity advance Level and yoked together evenly. Seeing formations as painful And cessation as pleasant Understanding from both emerges To touch the Deathless State. He knows the way of liberation Skilled in difference and unity; When skilled in the two kinds of knowledge, The various views will shake him not.

347. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of emergence and turning away from both is knowledge of the path”.

Section XII. Fruition

348. How is it that understanding of tranquillization of the tasks is knowledge of fruition?

349. At the moment of the stream-entry path:

Right view in the sense of seeing emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillizing of that task: this is the fruition of the path.

Right thought in the sense of directing onto emerges …

Right speaking in the sense of embracing emerges …

Right acting in the sense of originating emerges …

Right living in the sense of cleansing emerges …

Right effort in the sense of exerting emerges …

Right mindfulness in the sense of establishing emerges …

Right concentration in the sense of non-distraction emerges from wrong concentration and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right concentration arises because of the tranquillization of that task: this is the fruition of the path.

350. At the moment of the once-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the gross fetters of greed for sensual desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

351. At the moment of the non-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the secondary fetters of greed for sensual desires and of resistance, from the secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

352. At the moment of the arahant path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to greed for being, and to ignorance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

353. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of tranquillization of the tasks is knowledge of fruition”.

Section XIII. Deliverance

354. How is it that understanding of contemplating what is cut off is knowledge of deliverance?

355. By the stream-entry path the following imperfections are completely cut off in his own cognizance:

[wrong] view of individuality,
uncertainty,
misapprehension of virtue and duty,

the underlying tendency to [wrong] view,
the underlying tendency to uncertainty.

Cognizance is liberated, completely liberated, from these five imperfections with their modes of obsession.

Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”.

356. By the once-return path the following imperfections are completely cut off in his own cognizance:

the gross fetter of greed for sensual-desires,
the gross fetter of resistance,

the gross underlying tendency to greed for sensual-desires,
the gross underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

357. By the non-return path the following imperfections are completely cut off in his own cognizance:

the secondary fetter of greed for sensual-desires,
the secondary fetter of resistance,

the secondary underlying tendency to greed for sensual desires,
the secondary underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

358. By the arahant path the following imperfections are completely cut off in his own cognizance:

greed for material [being],
greed for immaterial [being],
conceit (pride),
agitation,
ignorance,

the underlying tendency to conceit (pride),
the underlying tendency to greed for being,
the underlying tendency to ignorance.

Cognizance is liberated, completely liberated, from these eight imperfections with their modes of obsession.

Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”.

Section XIV. Reviewing

359. How is it that understanding of insight into ideas then arrived at is knowledge of reviewing?

360. At the moment of the stream-entry path:

Right view in the sense of seeing is then arrived at, right thought in the sense of directing onto is then arrived at, right speaking in the sense of embracing …, right acting in the sense of originating …, right living in the sense of cleansing …, right effort in the sense of exerting …, right mindfulness in the sense of establishing …, right concentration in the sense of non-distraction is then arrived at; the mindfulness enlightenment factor in the sense of establishing is then arrived at, the investigation-of-ideas enlightenment factor in the sense of investigating …, the energy enlightenment factor in the sense of exerting …, the happiness enlightenment factor in the sense of intentness upon …, the tranquillity enlightenment factor in the sense of peace …, the concentration enlightenment factor in the sense of non-distraction …, the equanimity enlightenment factor in the sense of reflexion is then arrived at;

the faith power in the sense of unshakability by non-faith is then arrived at, the energy power in the sense of unshakability by idleness …, the mindfulness power in the sense of unshakability by negligence …, the concentration power in the sense of unshakability by agitation …, the understanding power in the sense of unshakability by ignorance is then arrived at;

the faith faculty in the sense of resolution is then arrived at, the energy faculty in the sense of exertion …, the mindfulness faculty in the sense of establishing …, the concentration faculty in the sense of non-distraction …, the understanding faculty in the sense of seeing is then arrived at; the faculties in the sense of dominance are then arrived at; the powers in the sense of unshakability …, the enlightenment factors in the sense of outlet …, the path in the sense of cause …, the foundations of mindfulness in the sense of establishing …, the right endeavours in the sense of endeavouring … the bases for success in the sense of succeeding …, the actualities in the meaning of suchness (trueness) are then arrived at;

serenity in the sense of non-distraction is then arrived at, insight in the sense of contemplation …, serenity and insight in the sense of single function …, coupling in the sense of non-excess is then arrived at;

purification of virtue in the sense of restraint is then arrived at, purification of cognizance in the sense of non-distraction …, purification of view in the sense of seeing …, liberation in the sense of being freed …, recognition in the sense of penetration …, deliverance in the sense of giving up …, knowledge of destruction in the sense of cutting off is then arrived at;

in the sense of root, zeal is then arrived at; in the sense of originating, attention …; in the sense of combining, contact …; in the sense of meeting, feeling …; in the sense of being foremost, concentration …; in the sense of dominance, mindfulness …; in the sense of being highest of all, understanding …; in the sense of being the core (taste), deliverance …; in the sense of end, nibbana, which merges in the deathless, is then arrived at.

Having emerged, he reviews. These ideas are then arrived at.

361. At the moment of the fruition of stream entry:

Right view in the sense of seeing is then arrived at; right thought … [and so on as in § 360 up to] …, deliverance in the sense of giving up …, knowledge of non-arising in its meaning of tranquillization is then arrived at; zeal in the sense of root is then arrived at; attention … [and so on as in § 360 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at.

Having emerged, he reviews. These ideas are then arrived at.

362. At the moment of the once-return path: … [as in § 360] …

363. At the moment of the fruition of once-return: … [as in § 361] …

364. At the moment of the non-return path: … [as in § 360] …

365. At the moment of the fruition of non-return: … [as in § 361] …

366. At the moment of the arahant path: … [as in § 360] …

367. At the moment of the fruition of arahantship: Right view … [and so on as in § 361 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at.

Having emerged he reviews. These ideas are then arrived at.

368. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of insight into ideas then arrived at is knowledge of reviewing”.

Section XV. Defining Internally

369. How is it that understanding of defining internally is knowledge of difference in the physical bases?

370. How does he define ideas internally?

He defines the eye internally, he defines the ear internally, … the nose … the tongue … the body …, he defines the mind internally.

371. How does he define the eye internally?

He defines thus: Eye is produced by ignorance. He defines thus: Eye is produced by craving … Eye is produced by action … Eye is produced by nutriment … Eye is derived [by clinging] from the four great entities … Eye is arisen … He defines thus: Eye is arrived at. He defines thus: Eye, not having been, having been produced, will not be. He defines eye as spatially finite. He defines thus: Eye is unlasting, uneternal, subject to change. He defines thus: Eye is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation. He defines the eye as impermanent, not as permanent; he defines it as painful, not as pleasant; he defines it as not self, not as self; he becomes dispassionate, he does not delight; he causes the fading of greed, he does not inflame it; he causes cessation, he does not originate; he relinquishes, he does not grasp. Defining as impermanent, he abandons perception of permanence; defining as painful, he abandons perception of pleasure; defining as not self, he abandons perception of self; becoming dispassionate, he abandons delighting; causing fading away, he abandons greed; causing cessation, he abandons originating; relinquishing, he abandons grasping. That is how he defines the eye internally.

372. How does he define the ear internally? … [as in § 371] …

373. How does he define the nose internally? … [as in § 371] …

374. How does he define the tongue internally? … [as in § 371] …

375. How does he define the body internally? … [as in § 371] …

376. How does he define the mind internally? … [as in § 371] … That is how he defines the mind internally.

377. That is how he defines ideas internally. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining internally is knowledge of difference in the physical bases”.

Section XVI. Defining Externally

378. How is it that understanding of defining externally is knowledge of difference in the domains [of the physical bases]?

379. How does he define ideas externally?

He defines visible objects externally, he defines sounds … odours … flavours … tangible objects … he defines ideas externally.

380. How does he define visible objects externally?

He defines thus: Visible objects are produced by ignorance. He … [and so on as in § 371 up to] … relinquishing, he abandons grasping. That is how he defines visible objects externally.

381.–385. How does he define sounds externally … [and so on as in §§ 372–376 up to] … That is how he defines ideas externally.

386. [That is how he defines ideas externally.] Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining externally is knowledge of difference in the domains [of the physical bases]”.

Section XVII. Behaviour

387. How is it that understanding of defining behaviour is knowledge of difference in behaviour?

388. Behaviour: there are three kinds of behaviour: behaviour of consciousness, behaviour of unknowing, behaviour of knowledge.

389. What is behaviour of consciousness?

The act of functional indeterminate adverting for the purpose of seeing visible objects is a behaviour of consciousness. The meaning of seeing visible objects as eye-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because visible objects have been seen is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto visible objects is a behaviour of consciousness.

The act of functional indeterminate adverting for the purpose of hearing sounds is a behaviour of consciousness. The meaning of hearing sounds as ear consciousness is a behaviour of consciousness … [and so on as above] …

The act of functional indeterminate adverting for the purpose of smelling odours …

The act of functional indeterminate adverting for the purpose of tasting flavours …

The act of functional indeterminate adverting for the purpose of touching tangible objects …

The act of functional indeterminate adverting for the purpose of cognizing ideas is a behaviour of consciousness. The meaning of cognizing ideas as mind-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because ideas have been cognized is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto ideas is a behaviour of consciousness.

390. Behaviour of consciousness: In what sense behaviour of consciousness?

It behaves without greed: this is a behaviour of consciousness. It behaves without hate: this is a behaviour of consciousness. It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying tendency: … It behaves dissociated from profitable actions … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves dissociated from dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards what is cognized [object]: This is a behaviour of consciousness. Such is the behaviour of consciousness: this is a behaviour of consciousness. This cognizance is naturally pure in the sense of absence of defilement: this is a behaviour of consciousness.

This is behaviour of consciousness.

391. What is behaviour of unknowing?

The act of functional indeterminate adverting for the purpose of the impulsion of greed for agreeable visible objects is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of hate for disagreeable visible objects is behaviour of consciousness: the act of impulsion of hate is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of delusion for an object irrespective of either [greed or hate] is behaviour of consciousness: the act of impulsion of delusion is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of conceit (pride) as a shackle is behaviour of consciousness: the act of impulsion of conceit (pride) is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of [wrong] view as misapprehension is behaviour of consciousness: the act of impulsion of [wrong] view is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of agitation as distraction is behaviour of consciousness: the act of impulsion of agitation is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of uncertainty as unconclusiveness is behaviour of consciousness: the act of impulsion of uncertainty is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of underlying-tendency as inveteracy is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing.

The act of functional indeterminate adverting for the purpose of the impulsion of greed for sounds is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act … [and so on as above] …

… of greed for odours …

… of greed for flavours …

… of greed for tangible objects …

The act of functional indeterminate adverting for the purpose of the impulsion of greed for ideas is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The … [and so on as above up to] … The act of functional indeterminate adverting for the purpose of the impulsion of underlying-tendency is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing.

392. Behaviour of unknowing: in what sense behaviour of unknowing?

It behaves with greed: this is a behaviour of unknowing. It behaves with hate: this is a behaviour of unknowing. It behaves with delusion: this is a behaviour of unknowing. It behaves with conceit (pride): this is a behaviour of unknowing … It behaves with [wrong] view: … It behaves with agitation: … It behaves with uncertainty: … It behaves with underlying tendency: … It behaves associated with greed: … It behaves associated with hate: … It behaves associated with delusion: … It behaves associated with conceit (pride): … It behaves associated with [wrong] view: … It behaves associated with agitation: … It behaves associated with uncertainty: … It behaves associated with underlying-tendency: … It behaves dissociated from profitable actions: … It behaves associated with unprofitable actions: … It behaves associated with reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves associated with dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves associated with pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves associated with actions resulting in pain: … It behaves towards what is not known: this is a behaviour of unknowing. Such is the behaviour of unknowing: this is a behaviour of unknowing.

This is behaviour of unknowing.

393. What is behaviour of knowledge?

The act of functional indeterminate adverting for the purpose of contemplating impermanence is a behaviour of consciousness: the contemplation of impermanence is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating pain … for the purpose of contemplating not self … for the purpose of contemplating dispassion … for the purpose of contemplating fading away … for the purpose of contemplating cessation … for the purpose of contemplating relinquishment … for the purpose of contemplating destruction … for the purpose of contemplating fall … for the purpose of contemplating change … for the purpose of contemplating the signless … for the purpose of contemplating the desireless … for the purpose of contemplating voidness … for the purpose of insight into ideas which is the higher understanding … for the purpose of correct knowledge and insight … for the purpose of contemplating danger … for the purpose of contemplating reflexion is a behaviour of consciousness: the contemplation of reflexion is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating turning away is a behaviour of consciousness: the contemplation of turning away is a behaviour of knowledge. The stream-entry path is a behaviour of knowledge. The fruition of stream-entry … the once-return path … the fruition of once-return … the non-return path … the fruition of non-return … the arahant path is a behaviour of knowledge. The fruition of arahantship is a behaviour of knowledge.

394. Behaviour of knowledge: in what sense behaviour of knowledge?

It behaves without greed: this is a behaviour of knowledge. It behaves without hate: … It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying-tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying-tendency: … It behaves associated with profitable actions: … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves associated with unreprehensible actions: … It behaves dissociated from dark actions: … It behaves associated with bright actions: … It behaves associated with pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves associated with actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards the known: this is a behaviour of knowledge. Such is the behaviour of knowledge: this is a behaviour of knowledge.

This is behaviour of knowledge.

395. The behaviour of consciousness is one, the behaviour of unknowing is another, the behaviour of knowledge is another.

Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining behaviour is knowledge of difference in behaviour”.

Section XVIII. Planes

396. How is it that understanding of defining four ideas is knowledge of difference in plane?

397. There are four planes: the sensual-desire sphere, the material sphere, the immaterial sphere, and the unincluded sphere.

398. What is the sensual-desire sphere plane?

Making the Avīci Hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, principles, bases, materiality, feeling, perception, formations, and consciousness, that are in this interval, have their sphere here, are included here: these are the sensual-desire sphere plane.

399. What is the material-sphere plane? Making the Brahmā World the lower limit and the Akaniṭṭha (Highest) deities the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained [that plane by meditation] or who has been reborn [there] or who [as an arahant] is abiding [there] in comfort here and now, which [ideas] have their sphere here, are included here: these are the material-sphere plane.

400. What is the immaterial-sphere plane? Making the deities of the base consisting of boundless space the lower limit and the deities of the base consisting of neither perception nor non-perception the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained or has been reborn or who is abiding in comfort here and now, which [ideas] have their sphere here, are included here: these are the immaterial-sphere plane.

401. What is the unincluded plane? The unincluded paths and fruitions of the paths and the unformed principle: these are the unincluded plane.

These are four planes.

402. Other four planes: four foundations of mindfulness, four right endeavours, four bases for success (roads to power), four jhanas, four measureless states, four immaterial-sphere attainments, four discriminations, four kinds of progress, four supporting objects, four Noble Ones' Heritages, four instances of help, four blessings, four steps in the True Idea.

These are [each] four planes.

403. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining four ideas is knowledge of difference in plane”.

Section XIX. Ideas

404. How is it that understanding of defining nine ideas is knowledge of difference in ideas?

405. How does he define ideas?

He defines sensual-desire-sphere ideas as profitable, he defines them as unprofitable, he defines them as indeterminate. He defines material-sphere ideas as profitable, he defines them as indeterminate. He defines immaterial-sphere ideas as profitable, he defines them as indeterminate. He defines unincluded ideas as profitable, he defines them as indeterminate.

406. How does he define sensual-desire-sphere ideas as profitable, define them as unprofitable, define them as indeterminate?

He defines the ten profitable courses of action as profitable, he defines the ten unprofitable courses of action as unprofitable. He defines materiality and action-result [cognizance] and functional [cognizance] as indeterminate. This is how he defines sensual-desire-sphere ideas as profitable, defines them as unprofitable, defines them as indeterminate.

How does he define material-sphere ideas as profitable, define them as indeterminate?

He defines the four jhanas as profitable for one established [by rebirth] here [in the sensual-desire sphere], he defines the four jhanas as indeterminate for one reborn there [in the material sphere]. This is how he defines material-sphere ideas as profitable, defines them as indeterminate.

How does he define immaterial-sphere ideas as profitable, define them as indeterminate?

He defines the four immaterial-sphere attainments as profitable for one established here, he defines the four immaterial-sphere attainments as indeterminate for one reborn there. This is how he defines immaterial-sphere ideas as profitable, defines them as indeterminate.

How does he define unincluded ideas as profitable, define them as indeterminate?

He defines the four paths as profitable. He defines the four fruits of asceticism and nibbana as indeterminate. This is how he defines unincluded ideas as profitable, defines them as indeterminate.

This is how he defines ideas.

407. Nine ideas rooted in gladness: When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when his mind is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; when his cognizance is concentrated he knows and sees correctly; when he knows and sees correctly he becomes dispassionate; when he becomes dispassionate his greed fades away; with the fading away of greed he is liberated. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self … with the fading away of greed he is liberated.

408. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … with the fading away of greed he is liberated.

When he sees eye as impermanent gladness … [and so on repeating as in § 407 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … with the fading away of greed he is liberated.

These are the nine ideas rooted in gladness.

409. Nine ideas rooted in careful attention.

When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when he is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; with his concentrated cognizance he understands correctly “This is suffering”, he understands correctly “This is the origin of suffering”, he understands correctly “This is the cessation of suffering”, he understands correctly “This is the way leading to the cessation of suffering”. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”.

410. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”.

When he sees eye as impermanent gladness … [and so on repeating as in § 409 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … he understands correctly “This is the way leading to the cessation of suffering”.

These are the nine ideas rooted in careful attention.

411. Nine kinds of difference.

Due to difference of principle, difference of contact arises. Due to difference of contact difference of feeling arises. Due to difference of feeling difference of perception arises. Due to difference of perception difference of thinking arises. Due to difference of thinking difference of zeal arises. Due to difference of zeal difference of anguish arises. Due to difference of anguish difference of search arises. Due to difference of search difference of gain arises.

These are the nine kinds of difference.

412. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of defining nine ideas is knowledge of difference in ideas”.

Section XX–XXIV. Direct Knowledge etc.

413. How is it that (XX) understanding as direct knowledge is knowledge in the sense of what-is-known? That (XXI) understanding as full understanding is knowledge in the sense of judging (investigating)? That (XXI) abandoning is knowledge in the sense of giving up? That (XXIII) understanding as developing is knowledge in the sense of single Junction? That (XXIV) understanding as realizing is knowledge in the sense of sounding?

414. Whatever ideas are directly known are known. Whatever ideas are fully understood are judged (investigated). Whatever ideas are abandoned are given up. Whatever ideas are developed have a single function (taste). Whatever ideas are realized are sounded.

415. Knowledge is in the sense of that being known and understanding is in the sense of understanding that. Hence it was said: “Understanding as direct knowledge is knowledge in the sense of what is known; understanding as full understanding is knowledge in the sense of judging (investigating); understanding as abandoning is knowledge in the sense of giving up; understanding as developing is knowledge in the sense of single function (taste); understanding as realizing is knowledge in the sense of sounding”.

Section XXV–XXVIII. The Four Discriminations

416. How is it that (XXV) understanding of difference in meaning is knowledge of the discrimination of meaning? That (XXVI) understanding of difference in ideas is knowledge of the discrimination of ideas? That (XXVII) understanding of difference in language is knowledge of the discrimination of language? That (XXVIII) understanding of difference in perspicuity is knowledge of the discrimination of perspicuity?

417. The faith faculty is an idea, the energy faculty is an idea, the mindfulness faculty is an idea, the concentration faculty is an idea, the understanding faculty is an idea. The faith faculty is one idea, the energy faculty another idea, the mindfulness faculty another idea, the concentration faculty another idea, the understanding faculty another idea. These various faculties are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

418. Meaning as resolution is a meaning, meaning as exertion is a meaning, meaning as establishing is a meaning, meaning as non-distraction is a meaning, meaning as seeing is a meaning. Meaning as resolution is one meaning, meaning as exertion is another meaning, meaning as establishing is another meaning, meaning as non-distraction is another meaning, meaning as seeing is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

419. There are enunciation of word-language in order to indicate these five ideas and enunciation of word-language in order to indicate these five meanings. The language for the ideas is one, the language for the meanings is another. These various languages are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in language is knowledge of discrimination of language”.

420. There are instances of knowledge of these five sorts of idea and instances of knowledge of these five sorts of meaning, and instances of knowledge of these ten sorts of language. The instances of knowledge of the sorts of idea are one, the instances of knowledge of the sorts of meaning are another, the instances of knowledge of the sorts of language are another. These various knowledges are penetrated by the same knowledge as that knowledge by which they are known. Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”.

421. The faith power is an idea, the energy power is an idea, the mindfulness power is an idea, the concentration power is an idea, the understanding power is an idea. The faith power is one, the energy power is another, the mindfulness power is another, the concentration power is another, the understanding power is another. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

422. The meaning of unshakability by non-faith is a meaning, the meaning of unshakability by idleness is a meaning, the meaning of unshakability by negligence is a meaning, the meaning of unshakability by agitation is a meaning, the meaning of unshakability by ignorance is a meaning. Meaning as unshakability by non-faith is one meaning, meaning as unshakability by idleness is another meaning, meaning as unshakability by negligence is another meaning, meaning as unshakability by agitation is another meaning, meaning as unshakability by ignorance is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

423. There are enunciation of word-language in order to indicate these five ideas and [and so on as in § 419] … Hence it was said: “Understanding of difference in language is knowledge of discrimination of language”.

424. There are instances of knowledge about these five sorts of idea … [and so on as in § 420] … Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”.

425. The mindfulness enlightenment factor is an idea, the investigation of ideas enlightenment factor is an idea, the energy enlightenment factor is an idea, the happiness enlightenment factor is an idea, the tranquillity enlightenment factor is an idea, the concentration enlightenment factor is an idea, the equanimity enlightenment factor is an idea. The mindfulness enlightenment factor is one idea … the equanimity enlightenment factor is another idea. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it was said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

426. Meaning as establishment is a meaning. Meaning as investigating is a meaning. Meaning as exertion is a meaning. Meaning as intentness upon is a meaning. Meaning as peace is a meaning. Meaning as non-distraction is a meaning. Meaning as reflexion is a meaning. Meaning as establishment is one meaning … Meaning as reflexion is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

427. There are enunciation of word-language in order to indicate these seven ideas and enunciation of word-language in order to indicate these seven meanings. The language for the ideas … [and so on as in § 419]

428. There are instances of knowledge of these seven sorts of idea. There are instances of knowledge of these seven sorts of meaning. There are instances of knowledge of these fourteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420]

429. Right view is an idea, right thought is an idea, right speaking is an idea, right acting is an idea, right living is an idea, right effort is an idea, right mindfulness is an idea, right concentration is an idea. Right view is one idea, … right concentration is another idea. These various ideas …

430. Meaning as seeing is a meaning, meaning as directing onto is a meaning, meaning as embracing is a meaning, meaning as originating is a meaning, meaning as cleansing is a meaning, meaning as exerting is a meaning, meaning as establishment is a meaning, meaning as non-distraction is a meaning. Meaning as seeing is one meaning, … meaning as non-distraction is another meaning. These various meanings …

431. There are enunciation of word-language in order to indicate these eight ideas, and enunciation of word-language in order to indicate these eight meanings. The language for the ideas … [and so on as in § 419]

432. There are instances of knowledge of these eight sorts of idea. There are instances of knowledge of these eight sorts of meaning. There are instances of knowledge of these sixteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420]

433. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference in meaning is knowledge of discrimination of meaning; understanding of difference of ideas is knowledge of discrimination of ideas; understanding of difference in language is knowledge of discrimination of language; understanding of difference in perspicuity is understanding of discrimination of perspicuity”.

Section XXIX–XXXI. Abidings and Attainments

434. How is it that (XXIX) understanding of difference in abiding is knowledge of the meaning of abiding? That (XXX) understanding of difference in attainment is knowledge of the meaning of attainment? That (XXXI) understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment?

435. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] because he is resolved upon the signless [aspect of nibbana], this is the signless abiding [of insight]. When he sees clearly desire [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon the desireless [aspect of nibbana], this is the desireless abiding [of insight]. When he sees clearly misinterpretation [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon voidness [aspect of nibbana], this is the void abiding [of insight].

436. When he sees clearly the sign as terror and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition] because he is resolved upon the signless, this is the signless attainment. When he sees clearly desire as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment [of fruition] because he is resolved upon the desireless, this is the desireless attainment. When he sees clearly misinterpretation as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as void, enters upon the attainment [of fruition] because he has resolved upon voidness, this is the void attainment.

437. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless for the sign and signless] … When … [substitute misinterpretation and voidness for the sign and signless] … this is the void abiding and attainment.

438. When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] because he is resolved upon the signless, this is the signless abiding. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … this is the void abiding.

When he sees clearly the sign of materiality as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless, this is the signless attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] …, this is the void attainment.

When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … This is the void abiding and attainment.

When he sees clearly the sign of feeling … [and so on repeating the three §§ in the case of the remaining aggregates and the rest of the 201 ideas listed in § 5 up to] …

When he sees clearly the sign of ageing-and-death … This is the void abiding and attainment.

439. The signless abiding is one, the desireless abiding is another, the void abiding is another; the signless attainment is one, the desireless attainment is another, the void attainment is another; the signless abiding and attainment are one, the desireless abiding and attainment are another, the void abiding and attainment are another.

440. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference in abiding is knowledge of the meaning of abiding, understanding of difference in attainment is knowledge of the meaning of attainment, understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment”.

Section XXXII. Concentration with Immediate Result

441. How is it that understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate [result]?

442. Non-distraction as unification of cognizance through renunciation is concentration; owing to that concentration knowledge arises; owing to that knowledge cankers are exhausted. In this way concentration comes first, and knowledge afterwards; through that knowledge there is exhaustion of cankers. Hence it was said: “Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”.

Cankers: What are these cankers?

They are the canker of sensual-desire, the canker of being, the canker of views, and the canker of ignorance.

Where are these cankers exhausted?

By the stream-entry path the canker of views is completely exhausted, and the cankers of sensual-desire, being, and ignorance powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here.

By the once-return path the gross canker of sensual-desire is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the non-return path the canker of sensual-desire is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the arahant path the cankers of being and ignorance are completely exhausted. These cankers are exhausted here.

Non-distraction as unification of cognizance through non-ill-will … through perception of light … through non-distraction … through definition of ideas … through knowledge … through gladness … Non-distraction as unity of cognizance through the first jhana … through the second jhana … through the third jhana … through the fourth jhana …

Non-distraction as unification of cognizance through the attainment of the base consisting of boundless space … through the attainment of the base consisting of boundless consciousness … through the attainment of the base consisting of nothingness … though the attainment of the base consisting of neither perception nor non-perception …

Non-distraction as unification of cognizance through the earth kasina … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … through the white kasina … through the space kasina … through the consciousness kasina …

Non-distraction as unification of cognizance through the recollection of the Enlightened One … through the recollection of the True Idea … through the recollection of the Community … through the recollection of virtue … through the recollection of generosity … through the recollection of deities … through mindfulness of breathing … through mindfulness of death … through mindfulness occupied with the body … through the recollection of peace …

Non-distraction as unification of cognizance through a bloated [corpse] … through a livid … through a festering … through a cut up … through a gnawed … through a scattered … through a hacked and scattered … [through a bleeding …] through a worm-infested [corpse] … through a skeleton …

Non-distraction as unification of cognizance through brathing in long … through breathing out long … through breathing in short … through breathing out short … through breathing in experiencing the whole [breath] body … through breathing out experiencing the whole [breath] body … through breathing in tranquillizing the bodily formation … through breathing out tranquillizing the bodily formation … through breathing in experiencing happiness … through breathing out experiencing happiness … through breathing in experiencing pleasure … through breathing out experiencing pleasure … through breathing in experiencing the cognizance formation … through breathing out experiencing the cognizance formation … through breathing in tranquillizing the cognizance formation … through breathing out tranquillizing the cognizance formation … through breathing in experiencing cognizance … through breathing out experiencing cognizance … through breathing in gladdening cognizance … through breathing out gladdening cognizance … through breathing in concentrating cognizance … through breathing out concentrating cognizance … through breathing in liberating cognizance … through breathing out liberating cognizance … through breathing in contemplating impermanence … through breathing out contemplating impermanence … through breathing in contemplating fading away … through breathing out contemplating fading away … through breathing in contemplating cessation … through breathing out contemplating cessation … through breathing in contemplating relinquishment …

Non-distraction as unification of cognizance through breathing out contemplating relinquishment is concentration; owing to that … [complete as at beginning of § up to] … knowledge of concentration with immediate result.

Cankers: what are … [complete as above up to] … By the arahant path the cankers of being and ignorance are completely exhausted. Here is where these cankers are exhausted.

443. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”.

Section XXXIII. Abiding without Conflict

444. How is it that understanding as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict?

445. Predominance of seeing:

Contemplation of impermanence is a predominance of seeing, contemplation of pain is a predominance of seeing, contemplation of not self is a predominance of seeing.

Contemplation of impermanence in materiality is a predominance of seeing, contemplation of pain in materiality is a predominance of seeing, contemplation of not self in materiality is a predominance of seeing. Contemplation of impermanence in feeling … in perception … in formations … in consciousness …

Contemplation of impermanence in eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … contemplation of not self in ageing-and-death is a predominance of seeing.

446. And as achievement of a peaceful abiding:

The void abiding is a peaceful abiding, the signless abiding is a peaceful abiding, the desireless abiding is a peaceful abiding.

447. Resoluteness on the sublime goal:

Resoluteness on voidness is resoluteness on the sublime goal, resoluteness on the signless is resoluteness on the sublime goal, resoluteness on the desireless is resoluteness on the sublime goal.

448. Abiding without conflict:

The first jhana is an abiding without conflict, the second jhana … the third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is an abiding without conflict.

449. Abiding without conflict: in what sense abiding without conflict?

It removes the hindrances by means of the first jhana, thus it is an abiding without conflict. It removes applied-thought and sustained thought by means of the second jhana … happiness by means of the third jhana … pleasure and pain by means of the fourth jhana … perception of materiality, perception of resistance, and perception of variety, by means of the attainment of the base consisting of boundless space … perception of the base consisting of boundless space by means of the attainment of the base consisting of boundless consciousness … perception of the base consisting of boundless consciousness by means of the attainment of the base consisting of nothingness … It removes perception of the base consisting of nothingness by means of the attainment of the base consisting of neither perception nor non-perception, thus it is an abiding without conflict.

450. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict”.

Section XXXIV. Attainment of Cessation

451. How is it that understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration is knowledge of the attainment of cessation?

452. Of two powers: the two powers, the serenity power and the insight power.

What is serenity as a power? Non-distraction as unification of cognizance through renunciation is serenity as a power. Non-distraction as unification of cognizance through non-ill-will is serenity as a power. Non-distraction as unification of cognizance through perception of light … [and so on as in § 442 up to] … Non-distraction as unification of cognizance through breathing out contemplating relinquishment is serenity as a power.

453. Serenity power: In what sense is serenity a power?

Through the first jhana it is unshakable by the hindrances, thus serenity is a power. Through the second jhana … [complete as in § 449 up to] … Through the attainment of the base consisting of neither perception nor non-perception it is unshakable by perception of the base consisting of nothingness, thus serenity is a power.

It is unshakable, immovable and cannot be shifted by agitation and by the defilements and aggregates that accompany agitation, thus serenity is a power.

This is serenity as a power.

454. What is insight as a power?

Contemplation of impermanence is insight as a power, contemplation of pain … contemplation of not self … contemplation of dispassion … contemplation of fading away … contemplation of cessation … contemplation of relinquishment is insight as a power (§ 16).

Contemplation of impermanence in materiality is insight as a power. Contemplation of pain in materiality … contemplation of not self in materiality … contemplation of dispassion in materiality … contemplation of fading away in materiality … contemplation of cessation in materiality … contemplation of relinquishment in materiality is insight as a power. Contemplation of impermanence in feelings … in perception … in formations … in consciousness …

Contemplation of impermanence in eye … [and so on with the 7 contemplations in the case of each of the rest of the 201 ideas listed in § 5 up to] … contemplation of relinquishment in ageing-and-death is insight as a power.

455. Insight power: in what sense is insight a power?

Through contemplation of impermanence it is unshakable by perception of permanence, thus insight is a power. Through contemplation of pain it is unshakable by perception of pleasure, thus insight is a power. Through contemplation of not self it is unshakable by perception of self … Through contemplation of dispassion it is unshakable by delight … Through contemplation of fading away it is unshakable by greed … Through contemplation of cessation it is unshakable by arising … Through contemplation of relinquishment it is unshakable by grasping, thus insight is a power.

It is unshakable, immovable and cannot be shifted by ignorance and by the defilements and aggregates that accompany ignorance, thus insight is a power.

This is insight as a power.

456. Owing to the tranquillization of three formations: owing to the tranquillization of what three formations?

In one who has attained the second jhana the verbal formations consisting in applied-thought and sustained-thought are quite tranquillized. In one who has attained the fourth jhana the bodily formations consisting in in-breaths and out-breaths are quite tranquillized. In one who has attained cessation of perception and feeling the cognizance formations consisting in perception and feeling are quite tranquillized. Owing to the tranquillization of these three formations.

457. Owing to sixteen kinds of behaviour of knowledge: owing to what sixteen kinds of behaviour of knowledge?

Contemplation of impermanence is a behaviour of knowledge. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is a behaviour of knowledge. Contemplation of turning away is a behaviour of knowledge. The stream-entry path is a behaviour of knowledge … The fruition of stream entry … The once-return path … The fruition of once-return … the non-return path … the fruition of non-return … the arahant path … The fruition of arahantship is a behaviour of knowledge. Owing to these sixteen kinds of behaviour of knowledge.

458. Owing to nine kinds of behaviour of concentration: owing to what nine kinds of behaviour of concentration?

The first jhana is a behaviour of concentration. The second jhana … The third jhana … The fourth jhana … The attainment of the base consisting of boundless space … The attainment of the base consisting of boundless consciousness … The attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is a behaviour of concentration. And also the applied thought and sustained thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the first jhana … that have the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception. Owing to these nine kinds of behaviour of concentration.

459. Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in steadiness (resolving on duration), in emerging, in reviewing.

He adverts to the first jhana where, when, and for as long as, he wishes, he has no difficulty in adverting, thus it is mastery in adverting. He attains the first jhana where, when, and for as long as, he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He is steady in (resolves upon the duration of) the first jhana where, when, and for as long as, he wishes, he has no difficulty in steadiness (resolving), thus it is mastery in steadiness (resolving). He emerges from the first jhana where, when, and for as long as, he wishes, he has no difficulty in emerging, thus it is mastery in emerging. He reviews the first jhana where, when, and for as long as, he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing.

He adverts to the second jhana …

He adverts to the third jhana …

He adverts to the fourth jhana …

He adverts to the attainment of the base consisting of boundless space …

He adverts to the attainment of the base consisting of boundless consciousness …

He adverts to the attainment of the base consisting of nothingness …

He adverts to the attainment of the base consisting of neither perception nor non-perception where, … He reviews the attainment of the base consisting of neither perception nor non-perception where, … he has no difficulty in reviewing, thus it is mastery in reviewing.

These are the five kinds of mastery.

460. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation”.

Section XXXV. Extinguishment

461. How is it that understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment?

462. Here one who is fully aware terminates through renunciation the occurrence of zeal for sensual-desires, he terminates through non-ill-will the occurrence of ill-will, he terminates through perception of light the occurrence of stiffness-and-torpor, he terminates through non-distraction the occurrence of agitation, he terminates through definition of ideas the occurrence of uncertainty, he terminates through knowledge the occurrence of ignorance, he terminates through gladness the occurrence of boredom.

He terminates through the first jhana the occurrence of the hindrances … [and so on with the remaining jhanas, the immaterial attainments, and the paths up to] … He terminates through the arahant path all defilements .

Or alternatively, when fully aware he attains extinguishment with the nibbana principle without result of former clinging left, then he terminates that eye-occurrence and no new eye-occurrence arises, he terminates that ear-occurrence … that nose-occurrence … that tongue-occurrence … that body-occurrence … he terminates that mind-occurrence and no new mind-occurrence arises.

This understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment.

463. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment”.

Section XXXVI. Same-Headed-Ness

464. How is it that understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness?

465. Of all ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas.

466. Of the complete cutting off: he completely cuts off zeal for sensual-desires through renunciation, he completely cuts off ill-will through non-ill-will, … stiffness-and-torpor through perception of light … agitation through non-distraction … uncertainty through definition of ideas … ignorance through knowledge … boredom through gladness …

He completely cuts off the hindrances through the first jhana … [and so on with the jhanas, immaterial attainments and paths up to] … He completely cuts off all defilements through the arahant path.

467. Of their cessation: He causes the cessation of zeal for sensual-desires through renunciation, he causes the cessation of ill-will through non-ill-will, … of stiffness-and-torpor through perception of light, … of agitation through non-distraction, … of uncertainty through definition of ideas, … of ignorance through knowledge, … of boredom through gladness. He causes the cessation of the hindrances through the first jhana, … [and so on up to] … he causes the cessation of all defilements through the arahant path.

468. Non-reappearance: Zeal for sensual-desires does not reappear in one who has obtained renunciation. Ill-will does not reappear in one who has obtained non-ill-will … [and so on with the remaining hindrances].

The hindrances do not reappear in one who has obtained the first jhana … [and so on up to] … No defilements reappear in one who has obtained the arahant path.

469. Same: Renunciation is the same [as liberation] because zeal for sensual-desires is abandoned. Non-ill-will is the same because ill-will is abandoned … [and so on with the remaining hindrances].

The first jhana is the same because the hindrances are abandoned … [and so on up to] … The arahant path is the same because all defilements are abandoned.

470. Head: There are thirteen heads: The head of [all] impediments is craving, the head of [all] shackles is conceit (pride), the head of [all] misapprehensions is [wrong] view, the head of [all] distractions is agitation, the head of [all] defilements is ignorance. The head of resolution is faith, the head of exertion is energy, the head of establishment is mindfulness, the head of non-distraction is concentration. The head of seeing is understanding. The head of occurrence is the life faculty. The head of [all] domains is liberation. The head of [all] formations is cessation.

471. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness”.

Section XXXVII. Effacement

472. How is it that understanding of separation, of difference and unity of termination of fires, is knowledge of effacement?

473. Separation: Greed is separate [from liberation], hate is separate, delusion is separate, anger … enmity … contempt … domineering … envy … avarice … deceit … fraud … obduracy … presumption … conceit (pride) … haughtiness … vanity … negligence … all defilements … all misconduct … all action-formations are separate. All action that leads to being is separate.

474. Difference and unity: Zeal for sensual-desires has difference [from liberation] and renunciation has unity [with liberation], ill-will has difference and non-ill-will has unity, … [and so on with the remaining hindrances].

The hindrances have difference and the first jhana has unity … [and so on up to] … all defilements have difference and the arahant path has unity.

475. Fire: there are five fires: fire of [virtuous] conduct, fire of the special quality [of concentration], fire of understanding, fire of merit, and fire of the True Idea. The fire of unvirtuousness is terminated because it is consumed by the fire of [virtuous] conduct, the fire of what opposes the special quality is terminated because it is consumed by the fire of the special quality, the fire of lack of understanding is terminated because it is consumed by the fire of understanding, the fire of demerit is terminated because it is consumed by the fire of merit, the fire of what is not the True Idea is terminated because it is consumed by the fire of the True Idea.

476. Effacement: Zeal for sensual-desires is non-effacement, renunciation is effacement. Ill-will is non-effacement, non-ill-will is effacement … [and so on with the rest of the seven hindrances].

The hindrances are non-effacement, the first jhana is effacement … [and so on up to] … All defilements are non-effacement, the arahant path is effacement.

477. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of separation, of difference and unity, and of termination of fires is knowledge of effacement”.

Section XXXVIII. Application of Energy

478. How is it that understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy?

479. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen evil unprofitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen evil unprofitable ideas is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen profitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen profitable ideas is knowledge of the application of energy.

480. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen renunciation is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen renunciation is knowledge of application of energy. Understanding … [and so on for the rest of the seven hindrances].

Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of the hindrances … for the arising of the first jhana … [and so on up to] … Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of all defilements unarisen is understanding of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of all defilements arisen is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of the unarisen arahant path is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of the arahant path is knowledge of the application of energy.

481. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy”.

Section XXXIX. Demonstrating Meanings

482. How is it that understanding of explaining different ideas is knowledge of demonstrating of meanings?

483. Different ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas.

484. Explaining: He explains materiality as impermanent, he explains it as painful, he explains it as not self. He explains feeling … perception … formations … consciousness …

He explains eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … he explains ageing-and-death as impermanent, he explains it as painful, he explains it as not self.

485. Demonstration of meanings:

One who abandons zeal for sensual-desires demonstrates the meaning of renunciation. One who abandons ill-will … [and so on with the rest of the seven hindrances].

One who abandons the hindrances demonstrates the meaning of the first jhana … [and so on up to] … one who abandons all defilements demonstrates the meaning of the arahant path.

486. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of explaining different ideas is knowledge of demonstration of meanings”.

Section XL. Purity in Seeing

487. How is it that understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing?

488. Of all ideas: The five aggregates, … [and so on as in § 465].

489. Includability as one: There is includability of all ideas as one in twelve ways: In the sense of suchness (trueness), in the sense of not self, in the sense of actuality, in the sense of penetration, in the sense of directly knowing, in the sense of fully understanding, in the sense of idea, in the sense of principle, in the sense of what-is-known, in the sense of realization, in the sense of sounding, in the sense of convergence. There is includability of all ideas in these twelve ways (see § 35).

490. Difference and unity: Zeal for sensual-desires has difference, renunciation has unity; … [and so on as in § 474 up to] … all defilements have difference, the arahant path has unity.

491. Penetration: He penetrates the actuality of suffering with the penetration consisting in full understanding. He penetrates the actuality of origin with the penetration consisting in abandoning. He penetrates the actuality of cessation with the penetration consisting in realization. He penetrates the actuality of the path with the penetration consisting in development.

492. Purity in seeing: At the moment of the stream-entry path seeing is purified. At the moment of the fruition of stream entry seeing is purified. At the moment of the once-return path … At the moment of the fruition of once-return … At the moment of the non-return path … At the moment of the fruition of non-return … at the moment of the arahant path … at the moment of the fruition of arahantship seeing is purified.

493. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing”.

Section XLI. Choice

494. How is it that understanding due to what is recognized is knowledge as choice?

495. Materiality is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice. Feeling is recognized as impermanent … Perception … Formations … Consciousness … Eye is recognized as impermanent … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice.

496. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is recognized is knowledge as choice”.

Section XLII. Fathoming

497. How is it that understanding due to what is touched is knowledge as fathoming?

498. He touches materiality as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming. He touches feeling … perception … formations … consciousness …

He touches eye as impermanent, … [and so on with the rest of the 201 ideas listed in § 5 up to] … He touches ageing-and-death as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming.

499. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is touched is knowledge as fathoming”.

Section XLIII. Abiding in Parts

500. How is it that understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts?

501. There is what-is-felt conditioned by wrong view, there is what-is-felt conditioned by the quieting of wrong view. There is what-is-felt conditioned by right view, there is what-is-felt conditioned by the quieting of right view.

There is what-is-felt conditioned by wrong thought …

There is what-is-felt conditioned by wrong speaking …

There is what-is-felt conditioned by wrong acting …

There is what-is-felt conditioned by wrong living …

There is what-is-felt conditioned by wrong effort …

There is what-is-felt conditioned by wrong mindfulness …

There is what-is-felt conditioned by wrong concentration …

There is what-is-felt conditioned by wrong knowledge …

There is what-is-felt conditioned by wrong deliverance, there is what-is-felt conditioned by the quieting of wrong deliverance. There is what-is-felt conditioned by right deliverance, there is what-is-felt conditioned by the quieting of right deliverance.

502. There is what-is-felt conditioned by zeal, there is what-is-felt conditioned by the quieting of zeal.

There is what-is-felt conditioned by applied-thought, there is what-is-felt conditioned by the quieting of applied-thought.

There is what-is-felt conditioned by perception, there is what-is-felt conditioned by the quieting of perception.

There is what-is-felt conditioned by unquieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and quieted perception.

503. There is the vigour [needed] to attain the unattained [arahantship], and when that plane has been attained there is what-is-felt conditioned by that [fact].

504. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts”.

Section XLIV. Turning Away through Perception

505. How is it that understanding due to what is given predominance is knowledge of turning away through perception?

506. Understanding due to renunciation being given predominance turns away through perception from zeal for sensual-desires, thus understanding due to what is given predominance is knowledge of turning away through perception. Understanding due to non-ill-will … [and so on with the rest of the seven hindrances].

Understanding due to the first jhana being given predominance turns away through perception from the hindrances, thus understanding due to what is given predominance is knowledge of turning away … [and so on up to] … Understanding due to the arahant path being given predominance turns away through perception from all defilements, thus understanding due to what is given predominance is knowledge of turning away through perception.

507. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding due to what is given predominance is knowledge of turning away through perception”.

Section XLV. Turning Away by Will

508. How is it that understanding of difference is knowledge of turning away by the will (heart)?

509. Zeal for sensual-desires is difference, renunciation is unity: when he wills the unity of renunciation, his cognizance turns away from zeal for sensual-desires, thus understanding of difference is knowledge of turning away by the will (heart). Ill-will … [and so on with the rest of the seven hindrances].

The hindrances are difference … [and so on up to] … All defilements are difference, the arahant path is unity: when he wills the unity of the arahant path, his cognizance turns away from all defilements, thus understanding of difference is knowledge of turning away by the will.

510. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of difference is knowledge of turning away by the will (heart)”.

Section XLVI. Turning Away of Cognizance

511. How is it that understanding of establishing is knowledge of the turning away of cognizance?

512. One who abandons zeal for sensual-desires establishes cognizance by means of renunciation, thus understanding of establishing is knowledge of the turning away of cognizance. One who abandons ill-will … [and so on with the rest of the seven hindrances] .

One who abandons the hindrances establishes cognizance by means of the first jhana, thus understanding of establishing is knowledge of turning away of cognizance … [and so on up to] … One who abandons all defilements establishes cognizance by means of the arahant path, thus understanding of establishing is knowledge of the turning away of cognizance.

513. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of establishing is knowledge of turning away of cognizance”.

Section XLVII. Turning Away of Knowledge

514. How is it that understanding of voidness is knowledge of the turning away of knowledge?

515. When he knows and sees correctly that eye is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) eye, thus understanding of voidness is knowledge of the turning away of knowledge.

When he knows and sees correctly that ear …

When he knows and sees correctly that nose …

When he knows and sees correctly that tongue …

When he knows and sees correctly that body …

When he knows and sees correctly that mind is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) mind, thus understanding of voidness is knowledge of the turning away of knowledge.

516. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of voidness is knowledge of the turning away of knowledge”.

Section XLVIII. Turning Away by Liberation

517. How is it that understanding of relinquishment is knowledge of turning away by liberation?

518. He relinquishes zeal for sensual-desires by means of renunciation, thus understanding of relinquishment is knowledge of turning away by liberation. He relinquishes ill-will … [and so on with the rest of the seven hindrances].

He relinquishes the hindrances by means of the first jhana, thus understanding of relinquishment is knowledge of turning away by liberation … [and so on up to] … He relinquishes all defilements by means of the arahant path, thus understanding of relinquishment is knowledge of turning away by liberation.

519. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of relinquishment is knowledge of turning away by liberation”.

Section XLIX. Turning Away in the Actualities

520. How is it that understanding of the meaning of suchness (trueness, reality) is knowledge of turning away in the actualities?

521. One who fully understands suffering's meaning of oppressing, meaning of being formed, meaning of burning up, meaning of changing, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities.

One who abandons origin's meaning of accumulation, meaning of source, meaning of bondage, meaning of impeding, turns away: thus …

One who realizes cessation's meaning of escape, meaning of seclusion, meaning of not being formed, meaning of deathlessness, turns away: thus …

One who develops the path's meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities.

522. There is turning away through perception, turning away by the will, turning away of cognizance, turning away of knowledge, turning away by liberation, and turning away in the actualities.

One who perceives turns away, thus it is turning away through perception. One who wills turns away, thus it is turning away by the will. One who cognizes turns away, thus it is turning away of cognizance. One who uses knowledge turns away, thus it is turning away of knowledge. One who relinquishes turns away, thus it is turning away by liberation. He turns away in the meaning of suchness, thus it is turning away in the actualities.

Where there is turning away through perception, there there is turning away by the will: where there is turning away by the will, there there is turning away through perception.

Where there is turning away through perception and turning away by the will, there there is turning away of cognizance: where there is turning away of cognizance, there there is turning away through perception and turning away by the will.

Where there is turning away through perception and turning away by the will and turning away of cognizance, there there is turning away of knowledge: where there is turning away of knowledge, there there is turning away through perception and turning away by the will and turning away of cognizance.

Where there is turning away through perception and turning away by the will and turning away by cognizance and turning away of knowledge, there there is turning away by liberation: where there is turning away by liberation, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge.

Where there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation, there there is turning away in the actualities: where there is turning away in the actualities, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation.

523. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of suchness is knowledge of turning away in the actualities”.

L. Supernormal Power (Success)

524. How is it that understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)?

525. Here a bhikkhu develops the basis for success that possesses both concentration due to zeal and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to energy and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to cognizance and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to inquiry and volitional-formation to endeavour.

526. He completely develops and completely educates his cognizance in these four bases for success, and makes it malleable and wieldy.

527. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he mounts his body upon his cognizance, and he mounts his cognizance upon his body, he converts his cognizance to accord with his body and he converts his body to accord with his cognizance, he steadies his cognizance to accord with his body and he steadies his body to accord with his cognizance. Having converted his cognizance to accord with his body and converted his body to accord with his cognizance, having steadied his cognizance to accord with his body and steadied his body to accord with his cognizance, he dwells with easy perception and quick perception permeating his body.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of success (supernormal power). He enjoys the various kinds of success (supernormal powers); having been one, he becomes many, having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through enclosures, through mountains, as though in open space; he dives in and out of the earth as though in water, he goes on unbroken water as though on earth; seated cross-legged he travels in space like a winged bird; with his hands he touches and strokes the moon and sun so mighty and powerful; he wields bodily mastery even as far as the Brahmā World.

528. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)”.

LI. Purification of the Ear Principle

529. How is it that understanding of fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle?

530. Here a bhikkhu develops the basis for success … [and so on as in § 525].

531. He completely develops … [and so on as in § 526].

532. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the sound sign of far-off sounds and he gives attention to the sound sign of nearby sounds, he gives attention to the sound sign of gross sounds and he gives attention to the sound sign of subtle sounds and he gives attention to the sound sign of very soft sounds; he gives attention to the sound sign of sounds in the eastern direction and … in the western direction and … in the northern direction and … in the southern direction and … in the eastern intermediate direction and … in the western intermediate direction and … in the northern intermediate direction and … in the southern intermediate direction and he gives attention to the sound sign of sounds in the downward direction and he gives attention to the sound sign of sounds in the upward direction.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of purification of the ear element, with the divine ear principle, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near.

533. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle”.

LII. Penetration of Wills (Hearts)

534. How is it that understanding of fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention by three types of cognizances is knowledge of penetration of wills (hearts)?

535. Here a bhikkhu develops the basis for success … [and so on as in § 525].

536. He completely develops … [and so on as in § 526] …

537. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands [the intervention of the three types of cognizance] thus: “This materiality is originated by the joy faculty, this materiality is originated by the grief faculty, this materiality is originated by the equanimity faculty”.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of penetration of wills (hearts). Penetrating with his heart the hearts of other beings, of other persons, he understands them thus: he understands greedy cognizance as greedy, ungreedy cognizance as ungreedy; he understands hating cognizance as hating, unhating cognizance as unhating; he understands deluded cognizance as deluded, undeluded cognizance as undeluded; he understands cramped cognizance as cramped, distracted cognizance as distracted; he understands exalted cognizance as exalted, he understands surpassed cognizance as surpassed, unsurpassed cognizance as unsurpassed; he understands concentrated cognizance as concentrated, unconcentrated cognizance as unconcentrated; he understands liberated cognizance as liberated, unliberated cognizance as unliberated [D i 79].

538. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention of three types of cognizance is knowledge of penetration of wills (hearts)”.

LIII. Recollection of Past Life

539. How is it that understanding of fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life?

540. Here a bhikkhu develops the basis for success … [and so on as in § 525].

541. He completely develops … [and so on as in § 526].

542. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands thus: “When this exists, that comes to be; with the arising of this, that arises. That is to say: with ignorance as condition there are formations; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition there are ageing and death, and sorrow and lamentation, pain, grief and despair; thus there is the arising of this whole mass of suffering”.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of recollection of his past life; he recollects his manifold past life, 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 aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion; there I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared here”; thus with its aspects and particulars he recollects his manifold past life [D i 81].

543. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life”.

LIV. The Divine Eye

544. How is it that understanding of the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye?

545. Here a bhikkhu develops the basis for success … [and so on as in § 525].

546. He completely develops … [and so on as in § 526].

547. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the perception of light, he steadies the perception of day: “As the day is, so is the night; as the night is so is the day”. With his heart thus open and unenclosed he develops it accompanied by illumination.

548. With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of the passing away and realising of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions: “These worthy beings, who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of actions due to wrong views, have, on the break-up of the body, after death, rearisen in a state of deprivation, in an unhappy destination, in perdition, in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of actions due to right view, have, on the break-up of the body, after death, rearisen in a happy destination, in the heavenly world”; thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions [D i 82].

549. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye”.

LV. Exhaustion of Cankers

550. How is it that understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers?

551. Of what three faculties?

Of the I-shall-come-to-know-the-unknown faculty, of the final-knowledge faculty, and of the final-knower faculty.

552. How many places does the I-shall-come-to-know-the-unknown faculty go to? How many places does the final-knowledge faculty go to? How many places does the final-knower faculty go to?

The I-shall-come-to-know-the-unknown faculty goes to one place, to the stream-entry path. The final-knowledge faculty goes to six places, to the fruition of stream entry, to the once-return path, to the fruition of once-return, to the non-return path, to the fruition of non-return, and to the arahant path. The final-knower faculty goes to one place, to the fruition of arahantship.

553. At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the stream-entry path all ideas born [at that moment], except for cognizance originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting-object.

At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment.

554. At the moment of the fruition of stream entry the final-knowledge faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the fruition of stream entry all ideas born [at that moment] are all indeterminate; except for cognizance-originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object.

At the moment of the fruition of stream entry the final-knowledge faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and equipment.

555. At the moment of the once-return path …

556. At the moment of the fruition of once-return …

557. At the moment of the non-return path …

558. At the moment of the fruition of once-return …

559. At the moment of the arahant path …

The final-knowledge faculty is equipped with resolution by the faith faculty … [and so on as above] … equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the arahant path all ideas born [at that moment], except for cognizance-originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting object.

560. At the moment of the fruition of arahantship the final-knower faculty is equipped with resolution by the faith faculty, … [and so on] … equipped with the predominance of the continuity by the life faculty.

At the moment of fruition of arahantship all ideas born [at that moment] are indeterminate; except for cognizance originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object.

At the moment of fruition of arahantship the final-knower faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its interdependent equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment.

So these eight octads amount to sixty-four (aspects).

561. Cankers: What are these cankers? They are the canker of sensual desires, the canker of being, the canker of views, the canker of ignorance.

562. Where are these cankers exhausted?

By the stream-entry path the canker of views is completely exhausted, the cankers of sensual-desires, being and ignorance, powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here.

By the once-return path the gross canker of sensual-desires is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the non-return path the canker of sensual-desires is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the arahant path the canker of being and the canker of ignorance are completely exhausted. These cankers are exhausted here.

563. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers”.

LVI–LIX. The Actualities

564. How is it that understanding of the meaning of full understanding is knowledge of suffering, that understanding of the meaning of abandoning is knowledge of origin, that understanding of the meaning of realizing is knowledge of cessation, that understanding of the meaning of developing is knowledge of the path?

565. Suffering has the meaning of oppressing, meaning of being formed, meaning of burning up, meaning of change, as its meaning of full understanding. Origin has the meaning of accumulating, meaning of source, meaning of bondage, meaning of impediment, as its meaning of abandoning. Cessation has the meaning of escape, meaning of seclusion, meaning of not being formed, meaning of deathlessness, as its meaning of realizing. The path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance, as its meaning of developing.

566. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of the meaning of full understanding is knowledge of suffering, understanding of the meaning of abandoning is knowledge of origin, understanding of the meaning of realizing is knowledge of the meaning of cessation, understanding of the meaning of developing is knowledge of the path”.

LX–LXIII. Knowledge of the Actualities

567. How is there knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering?

568. Knowledge in one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the way leading to the cessation of suffering.

Herein, what is knowledge of suffering?

Any understanding, act-of-understanding, investigation, reinvestigation, investigation-of-ideas, noting, noticing, taking notice, learning, skill, cleverness, estimation, ratiocination, scrutiny, over-all-ness, good-sense, piloting, insight, full-awareness, spur, understanding, understanding as faculty, understanding as power, understanding as weapon, understanding as stronghold, understanding as light, understanding as illumination, understanding as lighting up, understanding as treasure, non-delusion, investigation of ideas, right view, that arises contingent upon suffering: this is called knowledge of suffering.

Any understanding, … right view, that arises contingent upon the origin of suffering: …

Any understanding, … right view, that arises contingent upon cessation of suffering: …

Any understanding, … right view, that arises contingent upon the way leading to the cessation of suffering: this is called knowledge of the way leading to the cessation of suffering.

569. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering”.

LXIV–LXVII. The Discriminations

570. How is there knowledge of discrimination of meaning, knowledge of discrimination of ideas, knowledge of discrimination of language, knowledge of discrimination of perspicuity?

571. The discrimination of meaning is knowledge of meanings, the discrimination of ideas is knowledge of ideas, the discrimination of language is knowledge of sorts of language, the discrimination of perspicuity is knowledge of sorts of perspicuity.

Understanding of differences in meaning is knowledge of discrimination of meaning. Understanding of differences in idea is knowledge of discrimination of ideas. Understanding of differences in language is knowledge of discrimination of language. Understanding of differences in perspicuity is knowledge of discrimination of perspicuity.

Understanding of definition of meanings is knowledge of discrimination of meaning …

Understanding of noting meanings is knowledge of discrimination of meaning …

Understanding of noticing meanings is knowledge of discrimination of meaning …

Understanding of the categories of meanings is knowledge of discrimination of meaning …

Understanding of the evocation of meanings is knowledge of discrimination of meaning …

Understanding of the lighting up of meanings is knowledge of discrimination of meaning …

Understanding of making meanings shine forth is knowledge of discrimination of meaning …

Understanding of explaining meanings is knowledge of discrimination of meaning …

Understanding of explaining perspicuity is discrimination of perspicuity.

572. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: “Knowledge of discrimination of meaning, knowledge of discrimination of ideas, knowledge of discrimination of language, knowledge of discrimination of perspicuity”.

[Knowledge Not Shared By Disciples]

LXVIII. Penetration of Others' Faculties

573. What is the Perfect One's knowledge of penetration of others' faculties?

574. Here the Perfect One (tathāgata) sees beings as with little dust on their eyes, as with much dust on their eyes, as with keen faculties, as with dull faculties, as of good parts, as of bad parts, as easy to instruct, as hard to instruct, and also some who see fear in the other world and in what is censurable, and also some who see no fear in the other world and in what is censurable.

575. With little dust on their eyes, with much dust on their eyes:

A person with faith has little dust on his eyes; a person without faith has much dust on his eyes. An energetic person has little dust on his eyes; an idle person has much dust on his eyes. A person with established mindfulness has little dust on his eyes; a forgetful person has much dust on his eyes. A concentrated person has little dust on his eyes; an unconcentrated person has much dust on his eyes. A person with understanding has little dust on his eyes; a person without understanding has much dust on his eyes.

576. With keen faculties, with dull faculties:

A person with faith has keen faculties; a person without faith has dull faculties … [and so on with rest of the five faculties].

577. Of good parts, of bad parts:

A person with faith is one of good parts; a person without faith is one of bad parts …

578. Easy to instruct, hard to instruct:

A person with faith is easy to instruct; a person without faith is hard to instruct …

579. Also some who see fear in the other world and in what is censurable and also some who see no fear in the other world and in what is censurable:

A person with faith sees fear in the other world and in what is censurable; a person without faith sees no fear in the other world and in what is censurable … a person without understanding sees no fear in the other world and in what is censurable.

580. World:

World of aggregates, world of principles, world of bases, world of misfortune, world productive of misfortune, world of good fortune, world productive of good fortune.

One world: All beings subsist by nutriment.

Two worlds: Mentality and materiality.

Three worlds: Three kinds of feeling.

Four worlds: Four kinds of nutriment.

Five worlds: Five aggregates as objects of clinging.

Six worlds: Six internal bases.

Seven worlds: Seven stations of consciousness.

Eight worlds: Eight worldly ideas.

Nine worlds: Nine abodes of beings.

Ten worlds: Ten bases [excluding mind and ideas].

Twelve worlds: Twelve bases.

Eighteen worlds: Eighteen principles.

581. What is censurable:

All defilements are censurable, all misconduct … all volitional formations … all actions that lead to being are censurable.

582. So sharp perception of terror of the world as just described, for the censurable as just described, is established, as it were of a murderer with poised weapon.

583. He knows and sees and recognizes and penetrates these five faculties in these fifty aspects.

This is the Perfect One's knowledge of penetration of others' faculties.

LXIX. Biasses and Underlying Tendencies

584. What is the Perfect One's knowledge of beings' biasses and underlying tendencies?

585. Here the Perfect One knows beings' biasses, he knows their underlying tendencies, he knows their behaviour, he knows their resolutions, he knows beings as capable and incapable.

586. What is beings' bias?

Beings are either supported by some such view of being or supported by some such view of non-being as this: “The world is eternal” or “The world is not eternal” or “The world is finite” or “The world is infinite” or “The soul and the body are the same” or “The soul is one, the body another” or “A Perfect One is after death” or “A Perfect One is not after death” or “A Perfect One both is and is not after death” or “A Perfect One neither is nor is not after death”. Or else, avoiding both these extremes, they either choose in conformity [with supramundane knowledge] with respect to ideas dependently arisen through specific conditionality or they acquire correct knowledge.

He also knows them as pursuing sensual-desires thus: “This person gives importance to sensual desires, is biassed towards sensual desires, is resolute upon sensual desires”. He also knows them as pursuing renunciation thus: “This person gives importance to renunciation, is biassed towards renunciation, is resolute upon renunciation”. He also knows them as pursuing ill-will thus: “This person gives importance to ill-will, is biassed towards ill-will, is resolute upon ill-will”. He also knows them as pursuing non-ill-will thus: “This person gives importance to non-ill-will, is biassed towards non-ill-will, is resolute upon non-ill-will”. He also knows them as pursuing stiffness-and-torpor thus: “This person gives importance to stiffness-and-torpor, is biassed towards stiffness-and-torpor, is resolute upon stiffness-and-torpor”. He also knows them as pursuing perception of light thus: “This person gives importance to perception of light, is biassed towards perception of light, is resolute upon perception of light”.

This is beings' bias.

587. What is beings' underlying tendency?

There are seven underlying tendencies: Underlying tendency to greed for sensual-desire, underlying tendency to resistance, underlying tendency to conceit (pride), underlying tendency to [wrong] view, underlying tendency to uncertainty, underlying tendency to greed for being, underlying tendency to ignorance.

Wherever in the world there is anything lovable and likable, there the underlying tendency to greed for sensual-desire underlies. Wherever in the world there is anything unlovable and unlikable, there the underlying tendency to resistance underlies. So upon these two ideas ignorance grows, and the conceit (pride), and [wrong] view and uncertainty may be regarded as coefficient with that.

This is beings' underlying tendency.

588. What is beings' behaviour?

Volitional-formation of merit, volitional-formation of demerit, and imperturbable volitional-formation—either with minor result or major result.

This is beings' behaviour.

589. What is beings' resolution?

There are beings resolute upon what is inferior, and there are beings resolute upon what is superior. Beings resolute upon what is inferior cultivate, frequent and welcome those resolute upon what is inferior. Beings resolute upon what is superior cultivate, frequent and welcome those resolute upon what is superior. Also in the past beings resolute upon what is inferior cultivated, frequented and welcomed those resolute upon what is inferior, and beings resolute upon what is superior cultivated, frequented and welcomed those resolute upon what is superior. Also in the future beings resolute upon what is inferior will cultivate, frequent and welcome those resolute upon what is inferior, and beings resolute upon what is superior will cultivate, frequent and welcome those resolute upon what is superior.

This is beings' resolution.

590. What are incapable beings?

Any beings that are possessed of obstruction by action, possessed of obstruction by defilement, possessed of obstruction by action-result, without faith, without zeal, without understanding, and incapable of lighting upon the certainty of rightness in profitable ideas—these are incapable beings.

591. What are capable beings?

Any beings that are not possessed of obstruction by action, not possessed of obstruction by defilement, not possessed of obstruction by action-result, have faith, have zeal, have understanding, and are capable of alighting upon the certainty of rightness in profitable ideas—these are capable beings.

This is the Perfect One's knowledge of beings' biasses and underlying tendencies.

LXX. The Twin Metamorphosis (Marvel)

592. What is the Perfect One's knowledge of the Twin Metamorphosis (Marvel)?

593. Here the Perfect One performs the Twin Metamorphosis (Marvel), which is not shared by disciples.

594. He produces a mass of fire from the upper part of his body and a shower of water from the lower part of his body: he produces a mass of fire from the lower part of his body and a shower of water from the upper part of his body.

He produces a mass of fire from the east side of his body and a shower of water from the west side of his body: he produces a mass of fire from the west side of his body and a shower of water from the east side of his body.

… from the right eye … left eye …

… from the left eye … right eye …

… from the right ear … left ear …

… from the right nostril … left nostril …

… from the right shoulder … left shoulder …

… from the right hand … left hand …

… from the right flank … left flank …

… from the right foot … left foot …

… from each finger and toe …

… each space between the fingers and toes …

He produces a mass of fire from each hair and a shower of water from each hair: he produces a mass of fire from each hair's pore and a shower of water from each hair's pore.

595. Amid the six colours of blue and yellow and red and white and pink and transparent the Blessed One walks while his created image stands or sits or lies down, the Blessed One stands while his created image walks or sits or lies down, the Blessed One sits while his created image walks or stands or lies down, the Blessed One lies down while his created image walks or stands or sits, the created image walks while the Blessed One stands or sits or lies down, the created image stands while the Blessed One walks or sits or lies down, the created image sits while the Blessed One walks or stands or lies down, the created image lies down while the Blessed One walks or stands or sits.

This is the Perfect One's knowledge of the Twin Metamorphosis (Marvel).

LXXI. The Great Compassion

596. What is the Perfect One's knowledge of the attainment of the Great Compassion?

597. Upon the Enlightened Ones, the Blessed Ones, who see in many aspects, there descends the Great Compassion for beings.

Upon the Enlightened Ones, the Blessed Ones, who see thus “Worldly life is burning” there descends the Great Compassion for beings.

Upon the Enlightened Ones, the Blessed Ones, who see thus

… “Worldly life drives on” …

… “Worldly life moves on” …

… “Worldly life is on the wrong road” …

… “The world has no lastingness and is led on” …

… “The world has no shelter and no protector” …

… “The world has nothing of its own, it has to leave all and pass on” …

… “The world is incomplete, insatiate, and the slave of craving” …

… “Worldly life is without shelter” …

… “Worldly life is without shield” …

… “Worldly life is without refuge” …

… “Worldly life is no refuge” …

… “The world is agitated and uncalm” …

… “Worldly life is wounded by darts, pierced by many darts; there is none other than myself to draw out the darts” …

… “Worldly life is darkened by a shadow of unknowing, with a locked dungeon of defilement; there is none other but myself to show the light” …

… “Worldly life goes in ignorance, it is blind, it is enclosed in an egg [of ignorance], is a tangled skein, a knotted ball [of thread], a matted web of tares, is not exempt from the round of rebirth in states of deprivation, unhappy destinations and perdition” …

… “Worldly life is infected by the corruption of the poison of ignorance, is a mire of defilement” …

… “Worldly life is a maze of greed, hate and delusion; there is none other than myself to unmake the maze” …

… “Worldly life is involved in a web of craving” …

… “Worldly life is enveloped in the net of craving” …

… “Worldly life is carried away by the stream of craving” …

… “Worldly life is fettered by the fetter of craving” …

… “Worldly life is underlain by the underlying tendency to craving” …

… “Worldly life is tormented by the torment of craving” …

… “Worldly life is anguished with the anguish of craving” …

… “Worldly life is involved in the web of views” …

… “Worldly life is enveloped in the net of views” …

… “Worldly life is carried away by the stream of views” …

… “Worldly life is fettered by the fetter of views” …

… “Worldly life is underlain by the underlying tendency to views” …

… “Worldly life is tormented by the torment of views” …

… “Worldly life is anguished with the anguish of views” …

… “Worldly life is committed by birth” …

… “Worldly life is underlain by ageing” …

… “Worldly life is haunted by affliction” …

… “Worldly life is struck down by death” …

… “Worldly life is based on suffering” …

… “Worldly life is caught up by craving” …

… “Worldly life is hemmed in by the wall of ageing” …

… “Worldly life is hemmed in by the snare of death” …

… “Worldly life is bound by great bonds: by the bond of greed, by the bond of hate, by the bond of delusion, by the bond of conceit (pride), by the bond of views, by the bond of defilement, by the bond of misconduct. There is none other than myself to free it from the bonds” …

… “Worldly life has entered a great crowded tunnel; there is none other than myself to show the wide open space” …

… “Worldly life is impeded by a great impediment; there is none other than myself to sever its impediment” …

… “Worldly life has fallen into a great chasm; there is none other than myself to lift it out of the chasm” …

… “Worldly life has entered a great wilderness, there is none other than myself to get it across the wilderness” …

… “Worldly life has entered upon a great roundabout; there is none other than myself to free it from the roundabout” …

… “Worldly life is blocked up in a great ravine; there is none other than myself to lift it out of the ravine” …

… “Worldly life founders in a great slough, there is none other than myself to lift it out of the slough” …

… “Worldly life is vulnerable” …

… “Worldly life is burning with the fire of greed, the fire of hate, the fire of delusion, the fires of birth, ageing and death, sorrow and lamentation, pain, grief and despair; there is none other than myself to extinguish the fires” …

… “Worldly life, like one led off [to execution] is punished with never any shelter, like a malefactor whose sentence is carried out upon him” …

… “Worldly life is bound together by vile things and is founded upon hurtfulness; there is none other than myself to free it” …

… “Worldly life has no helper and has reached a state of utter wretchedness; there is none other than myself to shield it” …

… “Worldly life is overwhelmed by suffering, and has long been oppressed by it” …

… “Worldly life is ever hungry, ever thirsty” …

… “Worldly life is blind and sightless” …

… “Worldly life has lost its leader and has no guide” …

… “Worldly life has got lost on the wrong way and missed the straight road; there is none other than myself to lead it to the noble way” …

… “Worldly life has gone adrift on the great flood; there is none other than myself to rescue it from the flood” …

… “Worldly life is obsessed by two kinds of views” …

… “Worldly life goes wrong with three kinds of misconduct” …

… “Worldly life is yoked by four yokes” …

… “Worldly life is knotted with four knots” …

… “Worldly life clings with four kinds of clinging” …

… “Worldly life has embarked upon five destinations” …

… “Worldly life is dyed with greed for the five dimensions of sensual-desire” …

… “Worldly life is blocked by five hindrances” …

… “Worldly life is disputed with six roots of dispute” …

… “Worldly life is dyed with greed by six classes of craving” …

… “Worldly life is obsessed by six kinds of view” …

… “Worldly life is underlain by seven underlying tendencies” …

… “Worldly life is fettered by seven fetters” …

… “Worldly life is proud with seven conceits” …

… “Worldly life is attended by eight worldly ideas” …

… “Worldly life is fixed by eight wrongnesses” …

… “Worldly life is corrupted by eight corruptions of man” …

… “Worldly life is annoyed by the nine grounds for annoyance” …

… “Worldly life is haughty by means of the ninefold conceit (pride)” …

… “Worldly life is dyed with greed by means of the nine ideas rooted in craving” …

… “Worldly life is defiled by the ten grounds for defilement” …

… “Worldly life is annoyed by the ten grounds for annoyance” …

… “Worldly life is possessed of the ten wrong courses of action” …

… “Worldly life is fettered by ten fetters” …

… “Worldly life is fixed in ten wrongnesses” …

… “Worldly life is possessed of the ten-based wrong view” …

… “Worldly life is possessed of the ten-based view assuming finiteness” …

… “Worldly life is diversified by the one hundred and eight varieties of diversification by craving” …

Upon the Enlightened Ones, the Blessed Ones, who see thus “Worldly life is obsessed by sixty-two classes of view”, there descends the Great Compassion for beings.

Upon the Enlightened Ones, the Blessed Ones, who see thus “I have crossed over and the world has not crossed over, I am liberated and the world is not liberated; I am controlled and the world is uncontrolled; I am at peace and the world is not at peace; I am comforted and the world is comfortless; I am extinguished and the world is unextinguished; I, having crossed over, can bring across; I, being liberated, can liberate; I, being controlled, can teach control; I, being at peace, can pacify; I, being comforted, can comfort; I, being extinguished, can teach extinguishment”, there descends the Great Compassion. This is the Perfect One's knowledge of the attainment of the Great Compassion.

LXXII–LXXIII. Omniscient and Unobstructed Knowledge

598. What is the Perfect One's omniscient knowledge?

599. It knows without exception all that is formed and unformed, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

All that is past it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

All that is future it knows, …

All that is presently-arisen it knows, …

Eye and visible objects: all that it knows, …

Ear and sounds: all that it knows, …

Nose and odours: all that it knows, …

Tongue and flavours: all that it knows, …

Body and tangible objects: all that it knows, …

Mind and ideas: all that it knows, …

600. The extent of the meaning of impermanence, the meaning of pain, the meaning of not self: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

The extent of materiality's meaning of impermanence, meaning of pain, meaning of not self: all that it knows, … [and so on with the rest of the 201 ideas listed in § 5 up to] … The extent of ageing-and-death's meaning of impermanence, meaning of pain, meaning of not self: all that it knows, …

601. The extent of the meaning of direct knowledge in direct knowledge: all that it knows, …

The extent of the meaning of full understanding in full understanding: all that it knows, …

The extent of the meaning of abandoning in abandoning: all that it knows, …

The extent of the meaning of developing in developing: all that it knows, …

The extent of the meaning of realizing in realizing: all that it knows, …

The extent of the meaning of aggregate in the aggregates: all that it knows, …

The extent of the meaning of principle in the principles: all that it knows, …

The extent of the meaning of base in the bases: all that it knows, …

The extent of the meaning of formed in what is formed: all that it knows, …

The extent of the meaning of unformed in the unformed: all that it knows, …

602. To the extent that ideas are profitable: all that it knows, …

To the extent that ideas are unprofitable: …

To the extent that ideas are indeterminate: …

To the extent that ideas are of the sensual-desire sphere: …

To the extent that ideas are of the material sphere: …

To the extent that ideas are of the immaterial sphere: …

To the extent that ideas are unincluded: all that it knows, …

603. To the extent of the meaning of suffering in suffering: all that it knows, …

To the extent of the meaning of origin in origin: …

To the extent of the meaning of cessation in cessation: …

To the extent of the meaning of path in the path: all that it knows, …

604. To the extent of the meaning of discrimination of meaning in the discrimination of meaning: all that it knows, …

To the extent of the meaning of discrimination of ideas in the discrimination of ideas: all that it knows, …

To the extent of the meaning of discrimination of language in the discrimination of language: all that it knows, …

To the extent of the meaning of discrimination of perspicuity in the discrimination of perspicuity: all that it knows, …

605. To the extent of knowledge of penetration of others' faculties: all that it knows, …

To the extent of knowledge of beings' biasses and underlying tendencies: all that it knows, …

To the extent of knowledge of the Twin Metamorphosis: all that it knows, …

To the extent of knowledge of the attainment of the Great Compassion: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

606. To the extent of what is seen, heard, sensed, cognized, encountered, sought, considered by the mind, in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, with its princes and men: all that it knows, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

607. Here in this world is naught unseen by him, Naught uncognized, and naught unknowable; He has experienced all that can be known: Therefore the Perfect One is called All-seer.

608. All-seer. In what sense All-seer?

There are fourteen kinds of an Enlightened One's knowledge:

Knowledge of suffering is an Enlightened One's knowledge.

Knowledge of the origin of suffering …

Knowledge of the cessation of suffering …

Knowledge of the way leading to the cessation of suffering …

Knowledge of the discrimination of meanings …

Knowledge of the discrimination of ideas …

Knowledge of the discrimination of language …

Knowledge of the discrimination of perspicuity …

Knowledge of the penetration of others' faculties …

Knowledge of beings' biasses and underlying tendencies …

Knowledge of the Twin Metamorphosis …

Knowledge of the attainment of the Great Compassion …

Omniscient knowledge is an Enlightened One's knowledge.

Unobstructed knowledge is an Enlightened One's knowledge.

These are the fourteen kinds of an Enlightened One's knowledge. Of these fourteen kinds of an Enlightened One's knowledge, eight are shared by disciples and six are not shared by disciples.

609. To the extent of the meaning of suffering in suffering all is known, there is no meaning of suffering unknown, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

To the extent of the meaning of suffering in suffering all is seen, all is recognized, all is realized, all is sounded by understanding, there is no meaning of suffering unsounded by understanding, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

To the extent of the meaning of origin in origin … [and so on with each of the rest of the four actualities.]

610. To the extent of the meaning of discrimination-of-meanings in the discrimination-of-meanings … [and so on with the rest of the four discriminations up to] …

To the extent of the meaning of discrimination-of-perspicuity in the discrimination-of-perspicuity all is known, there is no meaning of discrimination-of-perspicuity unknown, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

To the extent of the meaning of discrimination of perspicuity in the discrimination-of-perspicuity all is seen, all is recognized, all is realized, all is sounded by understanding, there is no meaning of discrimination-of-perspicuity unsounded by understanding, thus it is omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

611. To the extent of knowledge of others' faculties …

To the extent of knowledge of beings' biasses and underlying tendencies …

To the extent of knowledge of the Twin Metamorphosis …

To the extent of knowledge of the attainment of the Great Compassion …

To the extent of what is seen, heard, sensed, cognized, encountered, sought, considered by the mind, in the world with its deities, its Māras and its Brahmā Gods, in this generation with its ascetics and brahmans, with its princes and men, all is known, all is seen, … omniscient knowledge: it is without obstruction there, thus it is unobstructed knowledge.

612. Here in this world is naught unseen by him, Naught uncognized, and naught unknowable; He has experienced all that can be known: Therefore the Perfect One is called All-seer.

End of Treatise on Knowledge

ps.1.1 Patisambhidamagga

Treatise on Knowledge

I. Learning

Summary

Section i

Ten Propositions

All

201 Ideas

The Four Actualities

The Seven Contemplations

15 Essentials of Being

Various Meanings connected with the Noble Path

Meanings of Serenity and Insight

Meanings of Ideas Connected with the Beginning, Middle and End of the Noble Path

Meanings of the Five Faculties, Etc.

Meanings of the Five Jhana Factors

Miscellaneous Meanings

Meanings Connected with Cognizance

Meanings Connected with Unity

Meanings connected with the Noble Path

Meanings of the Four Bases of Success

Meanings of the Four Actualities

Meanings with Universal Application

The Opposites of the Seven Hindrances, The Four Jhanas, Four Immaterial Attainments, Eighteen Principal Insights, and Four Paths and Fruitions

The Eighteen Principal Insights

Faculties, etc., through their Meanings

The beginning, middle, and end of the Noble Path through their meanings

Section ii

Ten Propositions

All

201 Ideas

Section iii

Ten Propositions

All

201 Ideas

Section iv

Ten Propositions

201 Ideas

Section v

Ten Propositions

All

201 Ideas

Sections vi.–ix.

Sections x.–xii.

Sections xiii.–xvi.

II. Virtue

III. Concentration

IV. Dependent Origination

V. Comprehension

VI. Rise and Fall

VII. Dissolution

VIII. Appearance as Terror

IX. Equanimity about Formations

Section X. Change of Lineage

Section XI.. The Path

Section XII. Fruition

Section XIII. Deliverance

Section XIV. Reviewing

Section XV. Defining Internally

Section XVI. Defining Externally

Section XVII. Behaviour

Section XVIII. Planes

Section XIX. Ideas

Section XX–XXIV. Direct Knowledge etc.

Section XXV–XXVIII. The Four Discriminations

Section XXIX–XXXI. Abidings and Attainments

Section XXXII. Concentration with Immediate Result

Section XXXIII. Abiding without Conflict

Section XXXIV. Attainment of Cessation

Section XXXV. Extinguishment

Section XXXVI. Same-Headed-Ness

Section XXXVII. Effacement

Section XXXVIII. Application of Energy

Section XXXIX. Demonstrating Meanings

Section XL. Purity in Seeing

Section XLI. Choice

Section XLII. Fathoming

Section XLIII. Abiding in Parts

Section XLIV. Turning Away through Perception

Section XLV. Turning Away by Will