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

In the Minor Collection

The Path of Analytical Knowledge

1.

The Great Chapter

The Matrix

1. Wisdom in giving ear is knowledge based on learning.

2. Wisdom in restraint after hearing is knowledge based on morality.

3. Wisdom in concentrating after having restrained is knowledge based on the development of concentration.

4. Wisdom in discernment of conditions is knowledge of the stability of phenomena.

5. Wisdom in defining phenomena past, future, and present by summarising is knowledge of exploration.

6. Wisdom in the observation of change of present phenomena is knowledge of the observation of rise and fall.

7. Wisdom in the observation of dissolution, having reflected on the object, is knowledge of insight.

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

9. Wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities.

10. Wisdom in emergence and turning away from the external is change-of-lineage knowledge.

11. Wisdom in emergence and turning away from both is knowledge of the path.

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

13. Wisdom in observing the cut-off path is knowledge of liberation.

14. Wisdom in seeing the state that has arisen then is knowledge in reviewing.

15. Wisdom in determining the internal is knowledge of the diversity of sense-bases.

16. Wisdom in determining the external is knowledge of the diversity of objects.

17. Wisdom in determining conduct is knowledge of the diversity of conduct.

18. Wisdom in the determination of the four phenomena is knowledge of the diversity of planes.

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

20. Wisdom of direct knowledge is knowledge in the meaning of the known.

21. Wisdom of full understanding is knowledge in the meaning of decision.

22. Wisdom in abandoning is knowledge in the meaning of relinquishment.

23. Wisdom in meditative development is knowledge in the meaning of one function.

24. Wisdom of realisation is knowledge in the sense of touching.

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

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

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

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

29. Wisdom in the diversity of abidings is knowledge of the meaning of abiding.

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

31. Wisdom in the diversity of abiding and attainment is knowledge in the meaning of abiding and attainment.

32. Wisdom in the eradication of mental corruptions through the purity of non-distraction is knowledge of immediate concentration.

33. The authority of insight, the peaceful achievement of abiding, the inclination towards the sublime, wisdom: knowledge of the non-conflict abiding.

34. Through being endowed with two powers and through the cessation of the three activities, through sixteen courses of knowledge, through nine courses of concentration, mastery, wisdom: knowledge of the attainment of cessation.

35. Wisdom in the exhaustion of occurrence for one who is fully aware is knowledge of final nibbāna.

36. Wisdom in the complete eradication and cessation of all phenomena, and non-re-establishment: knowledge of the meaning of one who is equal-headed.

37. Wisdom in the exhaustion of the diverse, various fires is knowledge in the meaning of detachment.

38. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion is knowledge of the arousal of energy.

39. Wisdom in illuminating various phenomena is knowledge in demonstrating meaning.

40. Wisdom in the penetration of the unity of classification, diversity and unity of all phenomena is knowledge of purification of vision.

41. Wisdom in having known is knowledge of acquiescence.

42. Wisdom through being touched is knowledge of penetration.

43. Wisdom in keeping together is knowledge of partial abiding.

44. Wisdom in being predominant is knowledge of the transformation of perception.

45. Wisdom in diversity is knowledge of mental transformation.

46. Wisdom in determination is knowledge of the end of the round of rebirths of consciousness.

47. Wisdom in emptiness is knowledge of the end of the round of rebirths.

48. Wisdom in release is knowledge of the end of the round of rebirths through deliverance.

49. Wisdom regarding the true meaning is knowledge of the turning away from the truths.

50. Wisdom in the sense of success through the power of determination, with the unification of both body and mind, and with the perception of happiness and the perception of lightness, is knowledge of various kinds of supernormal power.

51. Wisdom in penetrating the signs of sounds of diversity and unity through the diffusion of applied thought is knowledge of purification of the ear-element.

52. Wisdom in penetrating the conduct of consciousness of diversity and unity through the diffusion of the three kinds of consciousness by means of the clarity of the faculties is knowledge of others' mental states.

53. Wisdom in penetrating phenomena occurring through conditions by means of the diffusion of action of diversity and unity is knowledge of recollecting past lives.

54. Wisdom in the meaning of seeing the signs of material phenomena of diversity and unity by means of light is knowledge of the divine eye.

55. Wisdom in the mastery of the three faculties in sixty-four ways is knowledge of the elimination of mental corruptions.

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

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

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

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

60. Knowledge of suffering.

61. Knowledge of the origin of suffering.

62. Knowledge of the cessation of suffering.

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

64. Knowledge of analytical knowledge of meaning.

65. Knowledge of analytical knowledge of phenomena.

66. Knowledge of analytical knowledge of language.

67. Knowledge of analytical knowledge of discernment.

68. Knowledge of the superiority and inferiority of faculties.

69. Knowledge of beings' inclinations and underlying tendencies.

70. Knowledge of the twin miracle.

71. Knowledge of the great compassion attainment.

72. The knowledge of omniscience.

73. The unobstructed knowledge.

These are the seventy-three knowledges. Of these seventy-three knowledges, sixty-seven knowledges are common to disciples; six knowledges are not shared with disciples.

The Matrix is concluded.

1.

Treatise on Knowledge

1.

Exposition of Knowledge Born of Learning

1. How is wisdom in giving ear knowledge based on learning?

"These phenomena are to be directly known" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are to be fully understood" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are to be abandoned" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are to be developed" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are to be realized" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are conducive to relinquishment" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are connected with duration" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are leading to distinction" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"These phenomena are partaking of penetration" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"All activities are impermanent" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"All activities are suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"All phenomena are non-self" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"This is the noble truth of suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"This is the noble truth of the origin of suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"This is the noble truth of the cessation of suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

"This is the noble truth of the practice leading to the cessation of suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

2. How is "these phenomena are to be directly known" giving ear, and the understanding of that wisdom, knowledge based on learning?

One phenomenon is to be directly known - all beings are sustained by nutriment. Two phenomena are to be directly known - two elements. Three phenomena are to be directly known - three elements. Four phenomena are to be directly known - four noble truths. Five phenomena are to be directly known - five planes of liberation. Six phenomena are to be directly known - six unsurpassed things. Seven phenomena are to be directly known - seven cases for being without ten years. Eight phenomena are to be directly known - eight bases of overcoming. Nine phenomena are to be directly known - nine progressive abidings. Ten phenomena are to be directly known - ten bases for wearing away.

3. "The all, monks, should be directly known. And what, monks, is the all that should be directly known? The eye, monks, should be directly known; forms should be directly known; eye-consciousness should be directly known; eye-contact should be directly known; whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too should be directly known. The ear should be directly known; sounds should be directly known, etc. The nose should be directly known; odours should be directly known. The tongue should be directly known; flavours should be directly known. The body should be directly known; tangible objects should be directly known. The mind should be directly known; mental phenomena should be directly known; mind-consciousness should be directly known, mind-contact should be directly known; whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too should be directly known."

Material form should be directly known; feeling should be directly known; perception should be directly known; activities should be directly known; consciousness should be directly known.

The eye should be directly known; the ear should be directly known; The nose should be directly known; The tongue should be directly known; The body should be directly known; the mind should be directly known. Forms should be directly known; sounds should be directly known; odours should be directly known; flavours should be directly known; tangible objects should be directly known; mental phenomena should be directly known. Eye-consciousness should be directly known; ear-consciousness should be directly known; nose-consciousness should be directly known; tongue-consciousness should be directly known; body-consciousness should be directly known; mind-consciousness should be directly known. Eye-contact should be directly known; ear-contact should be directly known; nose-contact should be directly known; tongue-contact should be directly known; body-contact should be directly known; mind-contact should be directly known; feeling born of eye-contact should be directly known; feeling born of ear-contact should be directly known; feeling born of nose-contact should be directly known; feeling born of tongue-contact should be directly known; feeling born of body-contact should be directly known; feeling born of mind-contact should be directly known. Perception of material form should be directly known; perception of sound should be directly known; perception of odour should be directly known; perception of flavour should be directly known; perception of tangible object should be directly known; perception of mental phenomena should be directly known. Volition regarding visible form should be directly known; volition regarding sound should be directly known; volition regarding odour should be directly known; volition regarding flavour should be directly known; volition regarding tangible object should be directly known; volition regarding mental phenomena should be directly known. Craving for visible form should be directly known; craving for sound should be directly known; craving for odour should be directly known; craving for flavour should be directly known; craving for tangible object should be directly known; craving for mental objects should be directly known. Applied thought regarding visible form should be directly known; applied thought regarding sound should be directly known; applied thought regarding odour should be directly known; applied thought regarding flavour should be directly known; applied thought regarding tangible object should be directly known; applied thought regarding mental objects should be directly known. Sustained thought regarding visible form should be directly known; sustained thought regarding sound should be directly known; sustained thought regarding odour should be directly known; sustained thought regarding flavour should be directly known; sustained thought regarding tangible object should be directly known; sustained thought regarding mental objects should be directly known.

4. The solid element should be directly known. The liquid element should be directly known. The heat element should be directly known. The air element should be directly known. The space element should be directly known. The consciousness element should be directly known.

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

Head hairs should be directly known. Body hairs should be directly known. Nails should be directly known. Teeth should be directly known. Skin should be directly known, flesh should be directly known. Sinews should be directly known. Bones should be directly known. Bone marrow should be directly known. Kidneys should be directly known. Heart should be directly known. Liver should be directly known. Pleura should be directly known. Spleen should be directly known. Lungs should be directly known. Intestines should be directly known, mesentery should be directly known. Undigested food should be directly known. Excrement should be directly known. Bile should be directly known. Phlegm should be directly known. Pus should be directly known. Blood should be directly known. Sweat should be directly known. Fat should be directly known. Tears should be directly known. Grease should be directly known. Spittle should be directly known. Snot should be directly known. Synovic fluid should be directly known. Urine should be directly known. Brain should be directly known.

The eye sense base should be directly known; the visible form sense base should be directly known. The ear sense base should be directly known; the sound sense base should be directly known. The nose sense base should be directly known; the odour sense base should be directly known. The tongue sense base should be directly known; the flavour sense base should be directly known. The body sense base should be directly known; the touch sense base should be directly known. The mind sense base should be directly known; the mind-object sense base should be directly known.

The eye-element should be directly known; the material element should be directly known; the eye-consciousness element should be directly known. The ear-element should be directly known; the sound element should be directly known; the ear-consciousness element should be directly known. The nose element should be directly known; the odour element should be directly known; the nose-consciousness element should be directly known. The tongue-element should be directly known; the flavour element should be directly known; the tongue-consciousness element should be directly known. The body element should be directly known; the touch element should be directly known; the body-consciousness element should be directly known. The mind-element should be directly known; the element of phenomena should be directly known; the mind-consciousness element should be directly known.

The eye-faculty should be directly known; the ear-faculty should be directly known; the nose-faculty should be directly known; the tongue-faculty should be directly known; the body-faculty should be directly known; the mind-faculty should be directly known; the life faculty should be directly known; the femininity faculty should be directly known; the masculinity faculty should be directly known; the faculty of pleasantness should be directly known; the faculty of pain should be directly known; the faculty of pleasure should be directly known; the faculty of displeasure should be directly known; the faculty of equanimity should be directly known; the faith faculty should be directly known; the energy faculty should be directly known; the mindfulness faculty should be directly known; the concentration faculty should be directly known; the wisdom faculty should be directly known; the faculty of "I shall know the unknown" should be directly known; the faculty of final knowledge should be directly known; the faculty of one who has final knowledge should be directly known.

5. The sensual element should be directly known; the material element should be directly known; the immaterial element should be directly known. Sensual existence should be directly known; fine-material existence should be directly known; immaterial existence should be directly known. Percipient existence should be directly known; non-percipient existence should be directly known; neither-percipient-nor-non-percipient existence should be directly known. Single-aggregate constituent existence should be directly known; four-aggregate constituent existence should be directly known; five-aggregate constituent existence should be directly known.

6. The first meditative absorption should be directly known; the second meditative absorption should be directly known; the third meditative absorption should be directly known; the fourth meditative absorption should be directly known. The liberation of mind through friendliness should be directly known; the liberation of mind through compassion should be directly known; the liberation of mind through altruistic joy should be directly known; the liberation of mind through equanimity should be directly known. The attainment of the plane of infinite space should be directly known; the attainment of the plane of infinite consciousness should be directly known; the attainment of the plane of nothingness should be directly known; the attainment of the plane of neither-perception-nor-non-perception should be directly known.

Ignorance should be directly known; activities should be directly known; consciousness should be directly known; mentality-materiality should be directly known; the six sense bases should be directly known; contact should be directly known; feeling should be directly known; craving should be directly known; clinging should be directly known; existence should be directly known; birth should be directly known; ageing and death should be directly known.

7. Suffering should be directly known; the origin of suffering should be directly known; the cessation of suffering should be directly known; the practice leading to the cessation of suffering should be directly known. Material form should be directly known; the origin of material form should be directly known; the cessation of material form should be directly known; the practice leading to the cessation of material form should be directly known. Feeling should be directly known, etc. perception should be directly known, etc. activities should be directly known, etc. consciousness should be directly known. The eye should be directly known, etc. ageing and death should be directly known; the origin of ageing and death should be directly known; the cessation of ageing and death should be directly known; the practice leading to the cessation of ageing and death should be directly known.

The purpose of full understanding of suffering should be directly known; the purpose of abandoning the origin of suffering should be directly known; the purpose of realization of the cessation of suffering should be directly known; the purpose of development of the practice leading to the cessation of suffering should be directly known. The purpose of full understanding of material form should be directly known; the purpose of abandoning the origin of material form should be directly known; the purpose of realization of the cessation of material form should be directly known; the purpose of development of the practice leading to the cessation of material form should be directly known. In feeling, etc. in perception, of activities... of consciousness, of the eye, etc. The purpose of full understanding of ageing and death should be directly known; the purpose of abandoning the origin of ageing and death should be directly known; the purpose of realization of the cessation of ageing and death should be directly known; the purpose of development of the practice leading to the cessation of ageing and death should be directly known.

The meaning of full understanding through penetration of suffering should be directly known; the meaning of abandoning through penetration of the origin of suffering should be directly known; the meaning of realization through penetration of the cessation of suffering should be directly known; the meaning of development through penetration of the practice leading to the cessation of suffering should be directly known. The meaning of full understanding through penetration of matter should be directly known; the meaning of abandoning through penetration of the origin of matter should be directly known; the meaning of realization through penetration of the cessation of matter should be directly known; the meaning of development through penetration of the practice leading to the cessation of matter should be directly known. In feeling, etc. in perception, of activities... of consciousness, of the eye, etc. The meaning of full understanding through penetration of ageing and death should be directly known; the meaning of abandoning through penetration of the origin of ageing and death should be directly known; the meaning of realization through penetration of the cessation of ageing and death should be directly known; the meaning of development through penetration of the practice leading to the cessation of ageing and death should be directly known.

8. Suffering should be directly known; the origin of suffering should be directly known; the cessation of suffering should be directly known; the cessation of the origin of suffering should be directly known; the cessation of desire and lust for suffering should be directly known; the gratification of suffering should be directly known; the danger of suffering should be directly known; the escape from suffering should be directly known. Material form should be directly known; the origin of material form should be directly known; the cessation of material form should be directly known; the cessation of the origin of material form should be directly known; the cessation of desire and lust for material form should be directly known; the gratification of material form should be directly known; the danger of material form should be directly known; the escape from material form should be directly known. Feeling should be directly known, etc. perception should be directly known... activities should be directly known... consciousness should be directly known... the eye should be directly known, etc. ageing and death should be directly known; the origin of ageing and death should be directly known; the cessation of ageing and death should be directly known; the cessation of the origin of ageing and death should be directly known; the cessation of desire and lust for ageing and death should be directly known; the gratification of ageing and death should be directly known; the danger of ageing and death should be directly known; the escape from ageing and death should be directly known.

Suffering should be directly known; the origin of suffering should be directly known; the cessation of suffering should be directly known; the practice leading to the cessation of suffering should be directly known; the gratification of suffering should be directly known; the danger of suffering should be directly known; the escape from suffering should be directly known. Material form should be directly known; the origin of material form should be directly known; the cessation of material form should be directly known; the practice leading to the cessation of material form should be directly known; the gratification of material form should be directly known; the danger of material form should be directly known; the escape from material form should be directly known. Feeling should be directly known, etc. perception should be directly known... activities should be directly known... consciousness should be directly known... the eye should be directly known, etc. ageing and death should be directly known; the origin of ageing and death should be directly known; the cessation of ageing and death should be directly known; the practice leading to the cessation of ageing and death should be directly known; the gratification of ageing and death should be directly known; the danger of ageing and death should be directly known; the escape from ageing and death should be directly known.

9. Observation of impermanence is to be directly known; observation of suffering is to be directly known; observation of non-self is to be directly known; observation of disenchantment is to be directly known; observation of dispassion is to be directly known; observation of cessation is to be directly known; observation of relinquishment is to be directly known. In material form, observation of impermanence is to be directly known; in material form, observation of suffering is to be directly known; in material form, observation of non-self is to be directly known; in material form, observation of disenchantment is to be directly known; in material form, observation of dispassion is to be directly known; in material form, observation of cessation is to be directly known; in material form, observation of relinquishment is to be directly known. In feeling, etc. in perception, in activities, in consciousness, in the eye, etc. In ageing and death, observation of impermanence is to be directly known; in ageing and death, observation of suffering is to be directly known; in ageing and death, observation of non-self is to be directly known; in ageing and death, observation of disenchantment is to be directly known; in ageing and death, observation of dispassion is to be directly known; in ageing and death, observation of cessation is to be directly known; in ageing and death, observation of relinquishment is to be directly known.

10. Arising should be directly known; occurrence should be directly known; sign should be directly known; accumulation should be directly known; conception should be directly known; destination should be directly known; rebirth should be directly known; rebirth should be directly known; birth should be directly known; ageing should be directly known; illness should be directly known, death should be directly known; sorrow should be directly known; lamentation should be directly known; anguish should be directly known.

Non-arising should be directly known; non-occurrence should be directly known; the signless should be directly known; non-accumulation should be directly known; non-conception should be directly known; non-destination should be directly known; non-rebirth should be directly known; non-rebirth should be directly known; non-birth should be directly known; non-ageing should be directly known; non-illness should be directly known; the Deathless should be directly known; sorrowlessness should be directly known; non-lamentation should be directly known; non-anguish should be directly known.

Arising should be directly known; non-arising should be directly known; occurrence should be directly known; non-occurrence should be directly known. Sign should be directly known; the signless should be directly known. Accumulation should be directly known; non-accumulation should be directly known. Conception should be directly known; non-conception should be directly known. Destination should be directly known; non-destination should be directly known. Birth should be directly known; non-birth should be directly known. Rebirth should be directly known; non-rebirth should be directly known. Birth should be directly known; non-birth should be directly known. Ageing should be directly known; non-ageing should be directly known. Illness should be directly known; non-illness should be directly known. Death should be directly known; the Deathless should be directly known. Sorrow should be directly known; sorrowlessness should be directly known. Lamentation should be directly known; non-lamentation should be directly known. Anguish should be directly known; non-anguish should be directly known.

Arising is suffering - this should be directly known. Occurrence is suffering - this should be directly known. Sign is suffering - this should be directly known. Accumulation is suffering - this should be directly known. Conception is suffering - this should be directly known. Destination is suffering - this should be directly known. Birth is suffering - this should be directly known. Rebirth is suffering - this should be directly known. Birth is suffering - this should be directly known. Ageing is suffering - this should be directly known. Illness is suffering - this should be directly known. Death is suffering - this should be directly known. Sorrow is suffering - this should be directly known. Lamentation is suffering - this should be directly known. Anguish is suffering - this should be directly known.

Non-arising is happiness - this should be directly known. Non-occurrence is happiness - this should be directly known. Signless is happiness - this should be directly known. Non-accumulation is happiness - this should be directly known. Non-conception is happiness - this should be directly known. Non-destination is happiness - this should be directly known. Non-birth is happiness - this should be directly known. Non-rebirth is happiness - this should be directly known. Non-birth is happiness - this should be directly known. Non-ageing is happiness - this should be directly known. Non-illness is happiness - this should be directly known. The Deathless is happiness - this should be directly known. Sorrowless is happiness - this should be directly known. Non-lamentation is happiness - this should be directly known. Non-anguish is happiness - this should be directly known.

Arising is suffering, non-arising is happiness - this should be directly known. Occurrence is suffering, non-occurrence is happiness - this should be directly known. Sign is suffering, signless is happiness - this should be directly known. Accumulation is suffering, non-accumulation is happiness - this should be directly known. Conception is suffering, non-conception is happiness - this should be directly known. Destination is suffering, non-destination is happiness - this should be directly known. Production is suffering, non-production is happiness - this should be directly known. Rebirth is suffering, non-rebirth is happiness - this should be directly known. Birth is suffering, non-birth is happiness - this should be directly known. Ageing is suffering, non-ageing is happiness - this should be directly known. Illness is suffering, non-illness is happiness - this should be directly known. Death is suffering, the Deathless is happiness - this should be directly known. Sorrow is suffering, sorrowlessness is happiness - this should be directly known. Lamentation is suffering, non-lamentation is happiness - this should be directly known. Anguish is suffering, non-anguish is happiness - this should be directly known.

Arising is peril - this should be directly known. Occurrence is peril - this should be directly known. Sign is peril - this should be directly known. Accumulation is peril - this should be directly known. Conception is peril - this should be directly known. Destination is peril - this should be directly known. Production is peril - this should be directly known. Rebirth is peril - this should be directly known. Birth is peril - this should be directly known. Ageing is peril - this should be directly known. Illness is peril - this should be directly known. Death is peril - this should be directly known. Sorrow is peril - this should be directly known. Lamentation is peril - this should be directly known. Anguish is peril - this should be directly known.

Non-arising is security: this should be directly known. Non-occurrence is security: this should be directly known. The signless is security: this should be directly known. Non-accumulation is security: this should be directly known. Non-conception is security: this should be directly known. Non-destination is security: this should be directly known. Non-rebirth is security: this should be directly known. Non-rebirth is security: this should be directly known. Non-birth is security: this should be directly known. Non-ageing is security: this should be directly known. Non-illness is security: this should be directly known. The Deathless is security: this should be directly known. Non-sorrow is security: this should be directly known. Non-lamentation is security: this should be directly known. Non-anguish is security: this should be directly known.

Arising is peril, non-arising is security: this should be directly known. Occurrence is peril, non-occurrence is security: this should be directly known. Sign is peril, the signless is security: this should be directly known. Accumulation is peril, non-accumulation is security: this should be directly known. Conception is peril, non-conception is security: this should be directly known. Destination is peril, non-destination is security: this should be directly known. Rebirth is peril, non-rebirth is security: this should be directly known. Rebirth is peril, non-rebirth is security: this should be directly known. Birth is peril, non-birth is security: this should be directly known. Ageing is peril, non-ageing is security: this should be directly known. Illness is peril, non-illness is security: this should be directly known. Death is peril, the Deathless is security: this should be directly known. Sorrow is peril, non-sorrow is security: this should be directly known. Lamentation is peril, non-lamentation is security: this should be directly known. Anguish is peril, non-anguish is security: this should be directly known.

Arising is carnal: this should be directly known. Occurrence is carnal: this should be directly known. Sign is carnal: this should be directly known. Accumulation is carnal: this should be directly known. Conception is carnal: this should be directly known. Destination is carnal: this should be directly known. Coming forth is carnal: this should be directly known. Rebirth is carnal: this should be directly known. Birth is carnal: this should be directly known. Ageing is carnal: this should be directly known. Illness is carnal: this should be directly known. Death is carnal: this should be directly known. Sorrow is carnal: this should be directly known. Lamentation is carnal: this should be directly known. Anguish is carnal: this should be directly known.

Non-arising is spiritual: this should be directly known. Non-occurrence is spiritual: this should be directly known. Signless is spiritual: this should be directly known. Non-accumulation is spiritual: this should be directly known. Non-conception is spiritual: this should be directly known. Non-destination is spiritual: this should be directly known. Non-coming forth is spiritual: this should be directly known. Non-rebirth is spiritual: this should be directly known. Non-birth is spiritual: this should be directly known. Non-ageing is spiritual: this should be directly known. Non-illness is spiritual: this should be directly known. The Deathless is spiritual: this should be directly known. Sorrowless is spiritual: this should be directly known. Non-lamentation is spiritual: this should be directly known. Without anguish is spiritual: this should be directly known.

Arising is carnal, non-arising is spiritual - this should be directly known. Occurrence is carnal, non-occurrence is spiritual - this should be directly known. Sign is carnal, signless is spiritual - this should be directly known. Accumulation is carnal, non-accumulation is spiritual - this should be directly known. Conception is carnal, non-conception is spiritual - this should be directly known. Destination is carnal, non-destination is spiritual - this should be directly known. Coming forth is carnal, non-coming forth is spiritual - this should be directly known. Rebirth is carnal, non-rebirth is spiritual - this should be directly known. Birth is carnal, non-birth is spiritual - this should be directly known. Ageing is carnal, non-ageing is spiritual - this should be directly known. Illness is carnal, non-illness is spiritual - this should be directly known. Death is carnal, the Deathless is spiritual - this should be directly known. Sorrow is carnal, sorrowlessness is spiritual - this should be directly known. Lamentation is carnal, non-lamentation is spiritual - this should be directly known. Anguish is carnal, non-anguish is spiritual - this should be directly known.

Arising is activities - this should be directly known. Occurrence is activities - this should be directly known. Sign is activities - this should be directly known. Accumulation is activities - this should be directly known. Conception is activities - this should be directly known. Destination is activities - this should be directly known. Coming forth is activities - this should be directly known. Rebirth is activities - this should be directly known. Birth is activities - this should be directly known. Ageing is activities - this should be directly known. Illness is activities - this should be directly known. Death is activities - this should be directly known. Sorrow is activities - this should be directly known. Lamentation is activities - this should be directly known. Anguish is activities - this should be directly known.

Non-arising is Nibbāna - this should be directly known. Non-occurrence is Nibbāna - this should be directly known. The signless is Nibbāna - this should be directly known. Non-accumulation is Nibbāna - this should be directly known. Non-conception is Nibbāna - this should be directly known. Non-destination is Nibbāna - this should be directly known. Non-rebirth is Nibbāna - this should be directly known. Non-rebirth is Nibbāna - this should be directly known. Non-birth is Nibbāna - this should be directly known. The ageless is Nibbāna - this should be directly known. Non-illness is Nibbāna - this should be directly known. The Deathless is Nibbāna - this should be directly known. The sorrowless is Nibbāna - this should be directly known. Non-lamentation is Nibbāna - this should be directly known. Non-anguish is Nibbāna - this should be directly known.

Arising is activities, non-arising is Nibbāna - this should be directly known. Occurrence is activities, non-occurrence is Nibbāna - this should be directly known. Sign is activities, the signless is Nibbāna - this should be directly known. Accumulation is activities, non-accumulation is Nibbāna - this should be directly known. Conception is activities, non-conception is Nibbāna - this should be directly known. Destination is activities, non-destination is Nibbāna - this should be directly known. Rebirth is activities, non-rebirth is Nibbāna - this should be directly known. Rebirth is activities, non-rebirth is Nibbāna - this should be directly known. Birth is activities, non-birth is Nibbāna - this should be directly known. Ageing is activities, the ageless is Nibbāna - this should be directly known. Illness is activities, non-illness is Nibbāna - this should be directly known. Death is activities, the Deathless is Nibbāna - this should be directly known. Sorrow is activities, the sorrowless is Nibbāna - this should be directly known. Lamentation is activities, non-lamentation is Nibbāna - this should be directly known. Anguish is activities, non-anguish is Nibbāna - this should be directly known.

First recitation section.

11. The meaning of discernment should be directly known; the meaning of retinue should be directly known; the meaning of complete should be directly known; the meaning of fully focused should be directly known; the meaning of non-distraction should be directly known; the meaning of exertion should be directly known; the meaning of non-dispersal should be directly known; the meaning of undisturbed should be directly known; the meaning of immobility should be directly known; the meaning of stability of consciousness by way of establishing oneness should be directly known; the meaning of object should be directly known; the meaning of resort should be directly known; the meaning of abandoning should be directly known; the meaning of relinquishment should be directly known; the meaning of emergence should be directly known; the meaning of turning away should be directly known; the meaning of peaceful should be directly known; the meaning of sublime should be directly known; the meaning of liberated should be directly known; the meaning of without mental corruptions should be directly known; the meaning of crossing over should be directly known; the meaning of signless should be directly known; the meaning of desireless should be directly known; the meaning of emptiness should be directly known; the meaning of one flavour should be directly known; the meaning of non-surpassing should be directly known; the meaning of harmonious should be directly known; the meaning of deliverance should be directly known; the meaning of cause should be directly known; the meaning of seeing should be directly known; the meaning of authority should be directly known.

12. The meaning of non-distraction of serenity should be directly known; the meaning of observation of insight should be directly known; the meaning of single function of serenity and insight should be directly known; the meaning of non-surpassing of the yoked pair should be directly known; the meaning of undertaking of training should be directly known; the meaning of resort of the object should be directly known; the meaning of exertion of the sluggish mind should be directly known; the meaning of restraint of the restless mind should be directly known; the meaning of looking on with equanimity at both purified states should be directly known; the meaning of specific attainment should be directly known; the meaning of further penetration should be directly known; the meaning of full realization of the truths should be directly known; the meaning of establishing in cessation should be directly known.

The meaning of decision of the faith faculty should be directly known; the meaning of exertion of the energy faculty should be directly known; the meaning of establishing of the mindfulness faculty should be directly known; the meaning of non-distraction of the concentration faculty should be directly known; the meaning of seeing of the wisdom faculty should be directly known.

The meaning of unshakeability of the power of faith regarding faithlessness should be directly known; the meaning of unshakeability of the power of energy regarding idleness should be directly known; the meaning of unshakeability of the power of mindfulness regarding heedlessness should be directly known; the meaning of unshakeability of the power of concentration regarding restlessness should be directly known; the meaning of unshakeability of the power of wisdom regarding ignorance should be directly known.

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

The meaning of seeing of right view is to be directly known; the meaning of fixing upon of right thought is to be directly known; the meaning of possession of right speech is to be directly known; the meaning of origination of right action is to be directly known; the meaning of cleansing of right livelihood is to be directly known; the meaning of exertion of right effort is to be directly known; the meaning of establishing of right mindfulness is to be directly known; the meaning of non-distraction of right concentration is to be directly known.

13. The meaning of authority of the faculties should be directly known; the meaning of unshakeability of the powers should be directly known; the meaning of deliverance of the factors of enlightenment should be directly known; the meaning of cause of the path should be directly known; the meaning of establishing of the establishments of mindfulness should be directly known; the meaning of striving of the right strivings should be directly known; the meaning of success of the bases for spiritual power should be directly known; the meaning of actuality of the truths should be directly known; the meaning of being calmed of the exertions should be directly known; the meaning of realization of the fruits should be directly known.

The meaning of fixing upon of applied thought should be directly known; the meaning of exploration of sustained thought should be directly known; the meaning of pervading of rapture should be directly known; the meaning of suffusing of happiness should be directly known. The meaning of full focus of consciousness should be directly known. The meaning of adverting should be directly known; the meaning of cognition should be directly known; the meaning of understanding should be directly known; the meaning of perceiving should be directly known; the meaning of rising singly should be directly known. The meaning of being known of direct knowledge should be directly known; the meaning of judging of full understanding should be directly known; the meaning of relinquishment of abandoning should be directly known; the meaning of single function of meditative development should be directly known; the meaning of touching of realization should be directly known; the meaning of aggregate of the aggregates should be directly known; the meaning of element of the elements should be directly known; the meaning of sense base of the sense bases should be directly known; the meaning of conditioned of the conditioned should be directly known; the meaning of unconditioned of the unconditioned should be directly known.

14. The meaning of consciousness should be directly known; the meaning of immediacy of consciousness should be directly known; the meaning of emergence of consciousness should be directly known; the meaning of turning away of consciousness should be directly known; the meaning of cause of consciousness should be directly known; the meaning of condition of consciousness should be directly known; the meaning of sense-base of consciousness should be directly known; the meaning of plane of consciousness should be directly known; the meaning of object of consciousness should be directly known; the meaning of resort of consciousness should be directly known; the meaning of conduct of consciousness should be directly known; the meaning of going of consciousness should be directly known; the meaning of resolution of consciousness should be directly known; the meaning of deliverance of consciousness should be directly known; the meaning of escape of consciousness should be directly known.

15. In unity, the meaning of adverting is to be directly known; in unity, the meaning of cognition is to be directly known; in unity, the meaning of understanding is to be directly known; in unity, the meaning of perceiving is to be directly known; in unity, the meaning of oneness is to be directly known; in unity, the meaning of binding is to be directly known; in unity, the meaning of leaping is to be directly known; in unity, the meaning of clarification is to be directly known; in unity, the meaning of standing firm is to be directly known; in unity, the meaning of release is to be directly known; in unity, the meaning of seeing "this is peaceful" is to be directly known; in unity, the meaning of making a vehicle is to be directly known; in unity, the meaning of making a basis is to be directly known; in unity, the meaning of being established is to be directly known; in unity, the meaning of being practised is to be directly known; in unity, the meaning of being thoroughly undertaken is to be directly known; in unity, the meaning of discernment is to be directly known; in unity, the meaning of retinue is to be directly known; in unity, the meaning of fulfilment is to be directly known; in unity, the meaning of combination is to be directly known; in unity, the meaning of determination is to be directly known; in unity, the meaning of practice is to be directly known; in unity, the meaning of development is to be directly known; in unity, the meaning of continuous practice is to be directly known; in unity, the meaning of being well arisen is to be directly known; in unity, the meaning of being well liberated is to be directly known; in unity, the meaning of awakening is to be directly known; in unity, the meaning of subsequent awakening is to be directly known; in unity, the meaning of counter-awakening is to be directly known; in unity, the meaning of full awakening is to be directly known; in unity, the meaning of enlightening is to be directly known; in unity, the meaning of subsequent enlightening is to be directly known; in unity, the meaning of counter-enlightening is to be directly known; in unity, the meaning of full enlightening is to be directly known; in unity, the meaning of belonging to enlightenment is to be directly known; in unity, the meaning of subsequently belonging to enlightenment is to be directly known; in unity, the meaning of counter-belonging to enlightenment is to be directly known; in unity, the meaning of fully belonging to enlightenment is to be directly known; in unity, the meaning of illuminating is to be directly known; in unity, the meaning of shining forth is to be directly known; in unity, the meaning of subsequent illuminating is to be directly known; in unity, the meaning of counter-illuminating is to be directly known; in unity, the meaning of full illuminating is to be directly known.

16. The meaning of splendour should be directly known; the meaning of shining should be directly known; the meaning of scorching the defilements should be directly known; the meaning of stainless should be directly known; the meaning of spotless should be directly known; the meaning of free from impurity should be directly known; the meaning of even should be directly known; the meaning of time should be directly known; the meaning of seclusion should be directly known; the meaning of conduct of seclusion should be directly known; the meaning of dispassion should be directly known; the meaning of conduct of dispassion should be directly known; the meaning of cessation should be directly known; the meaning of conduct of cessation should be directly known; the meaning of release should be directly known; the meaning of conduct of release should be directly known; the meaning of liberated should be directly known; the meaning of conduct of liberation should be directly known.

The meaning of desire should be directly known; the meaning of root of desire should be directly known; the meaning of foundation of desire should be directly known; the meaning of striving of desire should be directly known; the meaning of success of desire should be directly known; the meaning of decision of desire should be directly known; the meaning of exertion of desire should be directly known; the meaning of establishing of desire should be directly known; the meaning of non-distraction of desire should be directly known; the meaning of seeing of desire should be directly known.

The meaning of energy should be directly known; the meaning of root of energy should be directly known; the meaning of foundation of energy should be directly known; the meaning of striving of energy should be directly known; the meaning of success of energy should be directly known; the meaning of decision of energy should be directly known; the meaning of exertion of energy should be directly known; the meaning of establishing of energy should be directly known; the meaning of non-distraction of energy should be directly known; the meaning of seeing of energy should be directly known.

The meaning of consciousness should be directly known; the meaning of root of consciousness should be directly known; the meaning of foundation of consciousness should be directly known; the meaning of striving of consciousness should be directly known; the meaning of success of consciousness should be directly known; the meaning of decision of consciousness should be directly known; the meaning of exertion of consciousness should be directly known; the meaning of establishing of consciousness should be directly known; the meaning of non-distraction of consciousness should be directly known; the meaning of seeing of consciousness should be directly known.

The meaning of investigation should be directly known; the meaning of root of investigation should be directly known; the meaning of foundation of investigation should be directly known; the meaning of striving of investigation should be directly known; the meaning of success of investigation should be directly known; the meaning of decision of investigation should be directly known; the meaning of exertion of investigation should be directly known; the meaning of establishing of investigation should be directly known; the meaning of non-distraction of investigation should be directly known; the meaning of seeing of investigation should be directly known.

17. The meaning of suffering should be directly known; the meaning of oppression of suffering should be directly known; the meaning of conditioned of suffering should be directly known; the meaning of torment of suffering should be directly known; the meaning of change of suffering should be directly known. The meaning of origin should be directly known; the meaning of accumulation of the origin should be directly known; the meaning of source of the origin should be directly known; the meaning of bondage of the origin should be directly known; the meaning of impediment of the origin should be directly known; the meaning of cessation should be directly known; the meaning of escape of cessation should be directly known; the meaning of seclusion of cessation should be directly known; the meaning of unconditioned of cessation should be directly known; the meaning of deathlessness of cessation should be directly known. The meaning of path should be directly known; the meaning of deliverance of the path should be directly known; the meaning of cause of the path should be directly known; the meaning of seeing of the path should be directly known; the meaning of authority of the path should be directly known.

The meaning of actuality should be directly known; the meaning of non-self should be directly known; the meaning of truth should be directly known; the meaning of penetration should be directly known; the meaning of direct knowing should be directly known; the meaning of full knowing should be directly known; the meaning of phenomenon should be directly known; the meaning of element should be directly known; the meaning of being known should be directly known; the meaning of realization should be directly known; the meaning of touching should be directly known; the meaning of full realization should be directly known.

18. Renunciation should be directly known; non-anger should be directly known; perception of light should be directly known; non-distraction should be directly known; defining of phenomena should be directly known; knowledge should be directly known; gladness should be directly known.

The first meditative absorption should be directly known; the second meditative absorption should be directly known; the third meditative absorption should be directly known; the fourth meditative absorption should be directly known. The attainment of the plane of infinite space should be directly known; the attainment of the plane of infinite consciousness should be directly known; the attainment of the plane of nothingness should be directly known; the attainment of the plane of neither-perception-nor-non-perception should be directly known.

Observation of impermanence is to be directly known; observation of suffering is to be directly known; observation of non-self is to be directly known; observation of disenchantment is to be directly known; observation of dispassion is to be directly known; observation of cessation is to be directly known; observation of relinquishment should be directly known; observation of elimination should be directly known; observation of passing away should be directly known; observation of change should be directly known; observation of the signless state should be directly known; observation of the desireless state should be directly known; observation of emptiness should be directly known; insight into phenomena with higher wisdom should be directly known; knowledge and vision of things as they really are should be directly known; observation of danger should be directly known; observation of reflection should be directly known; observation of turning away should be directly known.

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

The faith faculty is to be directly known in the meaning of decision; the energy faculty is to be directly known in the meaning of exertion; the mindfulness faculty is to be directly known in the meaning of establishing; the concentration faculty is to be directly known in the meaning of non-distraction; the wisdom faculty is to be directly known in the meaning of seeing; the power of faith is to be directly known in the meaning of unshakeability regarding faithlessness; the power of energy is to be directly known in the meaning of unshakeability regarding idleness; the power of mindfulness is to be directly known in the meaning of unshakeability regarding heedlessness; the power of concentration is to be directly known in the meaning of unshakeability regarding restlessness; the power of wisdom is to be directly known in the meaning of unshakeability regarding ignorance; the enlightenment factor of mindfulness is to be directly known in the meaning of establishing; the enlightenment factor of investigation of phenomena is to be directly known in the meaning of investigation; the enlightenment factor of energy is to be directly known in the meaning of exertion; the enlightenment factor of rapture is to be directly known in the meaning of pervading; the enlightenment factor of tranquillity is to be directly known in the meaning of peace; the enlightenment factor of concentration is to be directly known in the meaning of non-distraction; the enlightenment factor of equanimity is to be directly known in the meaning of reflection.

Right view is to be directly known in the meaning of seeing; right thought is to be directly known in the meaning of fixing upon; right speech is to be directly known in the meaning of discernment; right action is to be directly known in the meaning of origination; right livelihood is to be directly known in the meaning of cleansing; right effort is to be directly known in the meaning of exertion; right mindfulness is to be directly known in the meaning of establishing; right concentration is to be directly known in the meaning of non-distraction.

The faculties are to be directly known in the sense of authority; the powers are to be directly known in the sense of being unshakeable; the factors of enlightenment are to be directly known in the sense of leading out; the path is to be directly known in the sense of cause; the establishments of mindfulness are to be directly known in the sense of establishing; the right strivings are to be directly known in the sense of striving; the bases for spiritual power are to be directly known in the sense of success; the truths are to be directly known in the sense of being true; serenity is to be directly known in the sense of non-distraction; insight is to be directly known in the sense of observation; serenity and insight are to be directly known in the sense of having one flavour; the conjunction is to be directly known in the sense of not surpassing one another.

Purification of morality is to be directly known in the sense of restraint; purification of mind is to be directly known in the sense of non-distraction; purification of view is to be directly known in the sense of seeing; deliverance is to be directly known in the sense of being released; true knowledge is to be directly known in the sense of penetration; liberation is to be directly known in the sense of relinquishment; knowledge of elimination is to be directly known in the sense of eradication; knowledge of non-arising is to be directly known in the sense of being stilled.

20. Desire is to be directly known in the meaning of root; attention is to be directly known in the meaning of origination; contact is to be directly known in the meaning of combination; feeling is to be directly known in the meaning of coming together; concentration is to be directly known in the meaning of chief; mindfulness is to be directly known in the meaning of authority; wisdom is to be directly known in the meaning of being higher than that; liberation is to be directly known in the meaning of substance; Nibbāna grounded upon the Deathless is to be directly known in the meaning of final goal.

Whatever phenomena are directly known, those phenomena are known. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "'These phenomena are to be directly known' - this is giving ear; the understanding of that is wisdom, knowledge based on learning."

Second recitation section.

21. How is "these phenomena are to be fully understood" giving ear, the understanding of that is wisdom, knowledge based on learning?

One phenomenon is to be fully understood - contact with mental corruptions, subject to clinging. Two phenomena are to be fully understood - mentality and materiality. Three phenomena are to be fully understood - the three feelings. Four phenomena are to be fully understood - the four nutriments. Five phenomena are to be fully understood - the five aggregates of clinging. Six phenomena are to be fully understood - the six internal sense bases. Seven phenomena are to be fully understood - the seven stations of consciousness. Eight phenomena are to be fully understood - the eight worldly adversities. Nine phenomena are to be fully understood - the nine abodes of beings. Ten phenomena are to be fully understood - the ten sense bases.

"The all, monks, is to be fully understood. And what, monks, is the all that is to be fully understood? The eye, monks, is to be fully understood; forms are to be fully understood; eye-consciousness is to be fully understood; eye-contact is to be fully understood; whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be fully understood. The ear is to be fully understood; sounds are to be fully understood, etc. The nose is to be fully understood, odours are to be fully understood... The tongue is to be fully understood; flavours are to be fully understood... The body is to be fully understood; tangible objects are to be fully understood, etc. The mind is to be fully understood; mental phenomena are to be fully understood... Mind-consciousness is to be fully understood; mind-contact is to be fully understood; whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be fully understood." Materiality is to be fully understood, etc. Feeling is to be fully understood... Perception is to be fully understood... Activities are to be fully understood... Consciousness is to be fully understood... The eye is to be fully understood, etc. Ageing and death is to be fully understood... Nibbāna grounded upon the Deathless is to be fully understood in the meaning of final goal. For one striving for the attainment of whatever phenomena, those phenomena are attained; thus those phenomena are both fully understood and decided.

22. For one striving for the attainment of renunciation, renunciation is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of non-anger, non-anger is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the perception of light, the perception of light is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of non-distraction, non-distraction is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the defining of phenomena, the defining of phenomena is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of knowledge, knowledge is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of gladness, gladness is attained. Thus that phenomenon is both fully understood and decided.

For one striving for the attainment of the first meditative absorption, the first meditative absorption is attained. Thus that phenomenon is both fully understood and decided. The second meditative absorption... etc. the third meditative absorption... For one striving for the attainment of the fourth meditative absorption, the fourth meditative absorption is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the attainment of the plane of infinite space, the attainment of the plane of infinite space is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the attainment of the plane of infinite consciousness, the attainment of the plane of infinite consciousness is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the attainment of the plane of nothingness, the attainment of the plane of nothingness is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the attainment of the plane of neither-perception-nor-non-perception, the attainment of the plane of neither-perception-nor-non-perception is attained. Thus that phenomenon is both fully understood and decided.

For one striving for the attainment of the observation of impermanence, the observation of impermanence is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of suffering, the observation of suffering is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of non-self, the observation of non-self is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of disenchantment, the observation of disenchantment is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of dispassion, the observation of dispassion is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of cessation, the observation of cessation is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of relinquishment, the observation of relinquishment is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of destruction, the observation of destruction is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of passing away, the observation of passing away is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of change, the observation of change is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of the signless state, the observation of the signless state is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of the desireless state, the observation of the desireless state is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the observation of emptiness, the observation of emptiness is attained. Thus that phenomenon is both fully understood and decided.

For one striving for the attainment of insight into phenomena through higher wisdom, insight into phenomena through higher wisdom is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of knowledge and vision of things as they really are, knowledge and vision of things as they really are is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of observation of danger, observation of danger is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of observation of reflection, observation of reflection is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of observation of turning away, observation of turning away is attained. Thus that phenomenon is both fully understood and decided.

For one striving for the attainment of the path of stream-entry, the path of stream-entry is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the path of once-returning, the path of once-returning is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the path of non-returning, the path of non-returning is attained. Thus that phenomenon is both fully understood and decided. For one striving for the attainment of the path of arahantship, the path of arahantship is attained. Thus that phenomenon is both fully understood and decided.

For one striving for the attainment of whatever phenomena, those phenomena are attained. Thus those phenomena are both fully understood and decided. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "'These phenomena are to be fully understood' - this is giving ear; the understanding of that is wisdom, knowledge based on learning."

23. How is "these phenomena are to be abandoned" giving ear, and the understanding of that wisdom, knowledge based on learning?

One phenomenon is to be abandoned - the conceit 'I am'. Two phenomena are to be abandoned - ignorance and craving for existence. Three phenomena are to be abandoned - the three cravings. Four phenomena are to be abandoned - the four mental floods. Five phenomena are to be abandoned - the five mental hindrances. Six phenomena are to be abandoned - the six classes of craving. Seven phenomena are to be abandoned - the seven underlying tendencies. Eight phenomena are to be abandoned - the eight wrong courses. Nine phenomena are to be abandoned - the nine phenomena rooted in craving. Ten phenomena are to be abandoned - the ten wrong courses.

24. Two kinds of abandoning - abandoning by eradication, abandoning by cessation. And abandoning by eradication is for one developing the supramundane path leading to elimination; and abandoning by cessation is at the moment of fruition. Three kinds of abandoning - the escape from sensual pleasures is this, namely renunciation; the escape from material form is this, namely the immaterial; but whatever has come to be, is conditioned, dependently arisen, cessation is its escape. For one who has attained renunciation, sensual pleasures are both abandoned and given up. For one who has attained the immaterial, material forms are both abandoned and given up. For one who has attained cessation, activities are both abandoned and given up. Four kinds of abandoning: penetrating the truth of suffering through the penetration of full understanding, one abandons; penetrating the truth of origin through the penetration of abandoning, one abandons; penetrating the truth of cessation through the penetration of realization, one abandons; penetrating the truth of the path through the penetration of development, one abandons. Five kinds of abandoning - abandoning by suppression, abandoning by substitution, abandoning by eradication, abandoning by cessation, abandoning by escape. And abandoning by suppression of the mental hindrances is for one developing the first meditative absorption; and abandoning by substitution of wrong views is for one developing concentration conducive to penetration; and abandoning by eradication is for one developing the supramundane path leading to elimination; and abandoning by cessation is at the moment of fruition; and abandoning by escape is cessation, Nibbāna.

"The all, monks, is to be abandoned. And what, monks, is the all that is to be abandoned? The eye, monks, is to be abandoned; material forms are to be abandoned; eye-consciousness is to be abandoned; eye-contact is to be abandoned; whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be abandoned. The ear is to be abandoned; sounds are to be abandoned... etc. The nose is to be abandoned; odours are to be abandoned... The tongue is to be abandoned; flavours are to be abandoned... The body is to be abandoned; tangible objects are to be abandoned... The mind is to be abandoned; mental phenomena are to be abandoned... mind-consciousness is to be abandoned;... mind-contact is to be abandoned; whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be abandoned." Seeing materiality, one abandons; seeing feeling, one abandons; seeing perception, one abandons; seeing activities, one abandons; seeing consciousness, one abandons. The eye... etc. Ageing and death... etc. Seeing Nibbāna grounded upon the Deathless in the meaning of final goal, one abandons. Whatever phenomena are abandoned, those phenomena are given up. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "'These phenomena are to be abandoned' - this is giving ear; the understanding of that is wisdom, knowledge based on learning."

Third recitation section.

25. How is "these phenomena are to be developed" giving ear, the understanding of that is wisdom, knowledge based on learning?

One phenomenon is to be developed - mindfulness of the body accompanied by pleasure. Two phenomena are to be developed - serenity and insight. Three phenomena are to be developed - the three concentrations. Four phenomena are to be developed - the four establishments of mindfulness. Five phenomena are to be developed - the fivefold concentration. Six phenomena are to be developed - the six states of recollection. Seven phenomena are to be developed - the seven factors of enlightenment. Eight phenomena are to be developed - the noble eightfold path. Nine phenomena are to be developed - the nine factors for striving for purification. Ten phenomena are to be developed - the ten kasiṇa bases.

26. Two developments - mundane development and supramundane development. Three developments - development of wholesome mental states of the fine-material-sphere, development of wholesome mental states of the immaterial-sphere, development of wholesome mental states that are not included. Development of wholesome mental states of the fine-material-sphere: there is inferior, there is middling, there is superior. Development of wholesome mental states of the immaterial-sphere: there is inferior, there is middling, there is superior. Development of wholesome mental states that are not included is superior.

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

Another four kinds of development - development by search, development by attainment, development of one flavour, development by repetition. What is development by search? For all those entering concentration, the mental states arisen therein become of one flavour - this is development by search. What is development by attainment? For all those who have attained concentration, the mental states arisen therein do not surpass one another - this is development by attainment. What is development of one flavour? For one developing the faith faculty in the meaning of decision, by the influence of the faith faculty the four faculties become of one flavour - development in the meaning of one flavour of the faculties. For one developing the energy faculty in the meaning of exertion, by the influence of the energy faculty the four faculties become of one flavour - development in the meaning of one flavour of the faculties. For one developing the mindfulness faculty in the meaning of establishing, by the influence of the mindfulness faculty the four faculties become of one flavour - development in the meaning of one flavour of the faculties. For one developing the concentration faculty in the meaning of non-distraction, by the influence of the concentration faculty the four faculties become of one flavour - development in the meaning of one flavour of the faculties. For one developing the wisdom faculty in the meaning of seeing, by the influence of the wisdom faculty the four faculties become of one flavour - development in the meaning of one flavour of the faculties.

For one developing the power of faith in the meaning of unshakeability regarding faithlessness, by the influence of the power of faith the four powers become of one flavour - development in the meaning of one flavour of the powers. For one developing the power of energy in the meaning of unshakeability regarding idleness, by the influence of the power of energy the four powers become of one flavour - development in the meaning of one flavour of the powers. For one developing the power of mindfulness in the meaning of unshakeability regarding heedlessness, by the influence of the power of mindfulness the four powers become of one flavour - development in the meaning of one flavour of the powers. For one developing the power of concentration in the meaning of unshakeability regarding restlessness, by the influence of the power of concentration the four powers become of one flavour - development in the meaning of one flavour of the powers. For one developing the power of wisdom in the meaning of unshakeability regarding ignorance, by the influence of the power of wisdom the four powers become of one flavour - development in the meaning of one flavour of the powers.

For one developing the enlightenment factor of mindfulness in the meaning of establishing, through the influence of the enlightenment factor of mindfulness, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of investigation of phenomena in the meaning of investigation, through the influence of the enlightenment factor of investigation of phenomena, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of energy in the meaning of exertion, through the influence of the enlightenment factor of energy, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of rapture in the meaning of pervading, through the influence of the enlightenment factor of rapture, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of tranquillity in the meaning of peace, through the influence of the enlightenment factor of tranquillity, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of concentration in the meaning of non-distraction, through the influence of the enlightenment factor of concentration, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment. For one developing the enlightenment factor of equanimity in the meaning of reflection, through the influence of the enlightenment factor of equanimity, the six factors of enlightenment become of one flavour - development in the meaning of one flavour of the factors of enlightenment.

For one developing right view in the meaning of seeing, through the influence of right view, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right thought in the meaning of fixing upon, through the influence of right thought, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right speech in the meaning of discernment, through the influence of right speech, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right action in the meaning of origination, through the influence of right action, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right livelihood in the meaning of cleansing, through the influence of right livelihood, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right effort in the meaning of exertion, through the influence of right effort, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right mindfulness in the meaning of establishing, through the influence of right mindfulness, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. For one developing right concentration in the meaning of non-distraction, through the influence of right concentration, the seven path factors become of one flavour - development in the meaning of one flavour of the path factors. This is development of one flavour.

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

28. Another four kinds of development - development in the meaning of not surpassing one another of mental states arisen therein, development in the meaning of one flavour of the faculties, development in the meaning of carrying along the energy appropriate to that, development in the meaning of repetition. How is there development in the meaning of not surpassing one another of mental states arisen therein? For one abandoning sensual desire, the mental states arisen by means of renunciation do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning anger, the mental states arisen by means of non-anger do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning sloth and torpor, the mental states arisen by means of perception of light do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning restlessness, the mental states arisen by means of non-distraction do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning sceptical doubt, the mental states arisen by means of defining of mental states do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning ignorance, the mental states arisen by means of knowledge do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning discontent, the mental states arisen by means of gladness do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the mental hindrances, the mental states arisen by means of the first meditative absorption do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning applied and sustained thought, the mental states arisen by means of the second meditative absorption do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning rapture, the mental states arisen by means of the third meditative absorption do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning pleasure and pain, the mental states arisen by means of the fourth meditative absorption do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein.

For one abandoning perception of material form, perception of impingement, and perception of diversity, the mental states arisen by means of the attainment of the plane of infinite space do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning perception of the plane of infinite space, the mental states arisen by means of the attainment of the plane of infinite consciousness do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning perception of the plane of infinite consciousness, the mental states arisen by means of the attainment of the plane of nothingness do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning perception of the plane of nothingness, the mental states arisen by means of the attainment of the plane of neither-perception-nor-non-perception do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein.

For one abandoning the perception of permanence, the mental states arisen through observation of impermanence do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the perception of happiness, the mental states arisen through observation of suffering do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the perception of self, the mental states arisen through observation of non-self do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning delight, the mental states arisen through observation of disenchantment do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning lust, the mental states arisen through observation of dispassion do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning origin, the mental states arisen through observation of cessation do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning grasping, the mental states arisen through observation of relinquishment do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the perception of compactness, the mental states arisen through observation of destruction do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning accumulation, the mental states arisen through observation of fall do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the perception of stability, the mental states arisen through observation of change do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning the sign, the mental states arisen through observation of the signless do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning aspiration, the mental states arisen through observation of the desireless do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning adherence, the mental states arisen through observation of emptiness do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning adherence to grasping at substance, the mental states arisen through higher wisdom and insight into phenomena do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning adherence to confusion, the mental states arisen through knowledge and vision of things as they really are do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning adherence to attachment, the mental states arisen through observation of danger do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning non-reflection, the mental states arisen through observation of reflection do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning adherence to fetters, the mental states arisen through observation of turning away do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein.

For one abandoning mental defilements standing together with views, by the influence of the path of stream-entry the arisen mental states do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning gross mental defilements, by the influence of the path of once-returning the arisen mental states do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning mental defilements accompanied by residue, by the influence of the path of non-returning the arisen mental states do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. For one abandoning all mental defilements, by the influence of the path of arahantship the arisen mental states do not surpass one another - development in the meaning of not surpassing one another of mental states arisen therein. Thus development in the meaning of not surpassing one another of the mental states arisen therein.

How is development in the meaning of one flavour of the faculties? For one abandoning sensual desire, by the influence of renunciation the five faculties become of one flavour - development in the meaning of one flavour of the faculties. For one abandoning anger, by the influence of non-anger the five faculties become of one flavour - development in the meaning of one flavour of the faculties, etc. For one abandoning all mental defilements, by the influence of the path of arahantship the five faculties become of one flavour - development in the meaning of one flavour of the faculties. Thus development in the meaning of one flavour of the faculties.

How is development in the meaning of conveying the energy going towards that? For one abandoning sensual desire, by the influence of renunciation one conveys energy - development in the meaning of conveying the energy going towards that. For one abandoning anger, by the influence of non-anger one conveys energy - development in the meaning of conveying the energy going towards that, etc. For one abandoning all mental defilements, by the influence of the path of arahantship one conveys energy - development in the meaning of conveying the energy going towards that. Thus development in the meaning of conveying the energy going towards that.

How is development in the meaning of practice? One abandoning sensual desire practises renunciation - development in the meaning of practice. One abandoning anger practises non-anger - development in the meaning of practice, etc. One abandoning all mental defilements practises the path of arahantship - development in the meaning of practice. Thus development in the meaning of practice.

These four kinds of development: seeing materiality, one develops; seeing feeling, one develops; seeing perception, one develops; seeing activities, one develops; seeing consciousness, one develops; the eye... etc. Ageing and death... etc. seeing Nibbāna grounded upon the Deathless in the meaning of final goal, one develops. Whatever phenomena are developed, those phenomena become of one flavour. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "'These phenomena are to be developed' - this is giving ear; the understanding of that is wisdom, knowledge based on learning."

Fourth recitation section.

29. How is "these phenomena are to be realized" giving ear, the understanding of that wisdom, knowledge based on learning?

One phenomenon is to be realized - unshakeable liberation of mind. Two phenomena are to be realized - true knowledge and liberation. Three phenomena are to be realized - the three true knowledges. Four phenomena are to be realized - the four fruits of asceticism. Five phenomena are to be realized - the five aggregates of the Teaching. Six phenomena are to be realized - the six direct knowledges. Seven phenomena are to be realized - the seven powers of one who has eliminated the mental corruptions. Eight phenomena are to be realized - the eight deliverances. Nine phenomena are to be realized - the nine gradual cessations. Ten phenomena are to be realized - the ten states of one beyond training.

"The all, monks, is to be realized. And what, monks, is the all that is to be realized? The eye, monks, is to be realized; forms are to be realized; eye-consciousness is to be realized; eye-contact is to be realized; whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be realized. The ear is to be realized; sounds are to be realized... etc. The nose is to be realized; odours are to be realized... The tongue is to be realized; flavours are to be realized... The body is to be realized; tangible objects are to be realized... The mind is to be realized; mental phenomena are to be realized; mind-consciousness is to be realized; mind-contact is to be realized; whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is to be realized." Seeing materiality, one realizes; seeing feeling, one realizes; seeing perception, one realizes; seeing activities, one realizes; seeing consciousness, one realizes. The eye... etc. Ageing and death... etc. Seeing Nibbāna grounded upon the Deathless in the meaning of final goal, one realizes. Whatever phenomena are realized, those phenomena are touched. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "'These phenomena are to be realized' - this is giving ear; the understanding of that is wisdom, knowledge based on learning."

30. How is "these phenomena are conducive to relinquishment, these phenomena are connected with duration, these phenomena are leading to distinction, these phenomena are partaking of penetration" giving ear, and the understanding of that wisdom, knowledge based on learning?

For one who has obtained the first meditative absorption, perceptions and attention accompanied by sensuality occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by absence of applied thought occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has obtained the second meditative absorption, perceptions and attention accompanied by applied thought occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by equanimity and pleasure occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has obtained the third meditative absorption, perceptions and attention accompanied by rapture and pleasure occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by neither-unpleasant-nor-pleasant occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has obtained the fourth meditative absorption, perceptions and attention accompanied by equanimity occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by the plane of infinite space occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has attained the plane of infinite space, perceptions and attention accompanied by material form occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by the plane of infinite consciousness occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has attained the plane of infinite consciousness, perceptions and attention accompanied by the plane of infinite space occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by the plane of nothingness occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration.

For one who has attained the plane of nothingness, perceptions and attention accompanied by the plane of infinite consciousness occur to him - a phenomenon conducive to relinquishment. When conformity with that remains settled - a phenomenon connected with duration. Perceptions and attention accompanied by the plane of neither-perception-nor-non-perception occur to him - a phenomenon leading to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - a phenomenon partaking of penetration. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "These phenomena are conducive to decline, these phenomena are conducive to stability, these phenomena are conducive to distinction, these phenomena are conducive to penetration" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

31. How is "all activities are impermanent, all activities are suffering, all phenomena are non-self" - this is giving ear; the understanding of that is wisdom, knowledge based on learning? "Materiality is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless" - this is giving ear; the understanding of that is wisdom, knowledge based on learning. "Feeling, etc. perception... activities... consciousness... eye, etc. ageing and death is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless" - this is giving ear; the understanding of that is wisdom, knowledge based on learning. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "All activities are impermanent, all activities are suffering, all phenomena are non-self" - this is giving ear; the understanding of that is wisdom, knowledge based on learning.

32. How is "this is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the practice leading to the cessation of suffering" - this giving ear, the wisdom that is the understanding of that, knowledge based on learning?

33. Therein, what is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, displeasure and anguish are suffering, association with what is not dear is suffering, separation from what is dear is suffering, not getting what one wishes for is also suffering; in brief, the five aggregates of clinging are suffering.

Therein, what is birth? Whatever birth, coming into being, descent, production, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings - this is called birth.

Therein, what is ageing? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings - this is called ageing.

Therein, what is death? Whatever passing away, decease, breaking up, disappearance, dying, death, making of time, breaking up of the aggregates, discarding of the body, arrest of the life faculty of those various beings from those various orders of beings - this is called death.

Therein, what is sorrow? Of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow, mental burning, displeasure, the dart of sorrow - this is called sorrow.

Therein, what is lamentation? Of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation, speech, prattle, confused talk, wailing, act of wailing, state of wailing - this is called lamentation.

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

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

Therein, what is anguish? Of one touched by disaster to relatives, or touched by disaster to wealth, or touched by disaster of disease, or touched by disaster of morality, or touched by disaster of wrong view, of one possessed of some disaster or other, of one touched by some painful phenomenon or other - trouble, anguish, act of being troubled, act of being anguished, state of being troubled, state of being anguished - this is called anguish.

Therein, what is the suffering of association with what is not dear? Here, for one there are forms, sounds, odours, flavours, tangible objects that are undesirable, unpleasant and disagreeable, or there are those who wish one's harm, who wish one's detriment, who wish one's discomfort, who wish one's lack of freedom from bondage, whatever meeting with them, coming together, combination, mingling - this is called the suffering of association with what is not dear.

Therein, what is the suffering of separation from what is dear? Here, for one there are forms, sounds, odours, flavours and tangible objects that are desirable, pleasant and agreeable, or there are those who wish one's welfare, who wish one's benefit, who wish one's comfort, who wish one's freedom from bondage - whether mother or father or brother or sister or friends or colleagues or relatives or blood-relations - whatever non-association with them, non-meeting, non-combination, non-mingling - this is called the suffering of separation from what is dear.

Therein, what is not getting what one wishes for is also suffering? For beings subject to birth, such a wish arises - "Oh, may we not be subject to birth, and may birth not come to us." But this is not to be attained by wishing - this too is not getting what one wishes for is also suffering. For beings subject to ageing, etc. For beings subject to disease... For beings subject to death... For beings subject to sorrow, lamentation, suffering, displeasure and anguish, such a wish arises - "Oh, may we not be subject to sorrow, lamentation, suffering, displeasure and anguish, and may sorrow, lamentation, suffering, displeasure and anguish not come to us." But this is not to be attained by wishing - this too is not getting what one wishes for is also suffering.

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

34. Therein, what is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence. Now where does this craving when arising arise, where when settling does it settle? Whatever in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. The ear in the world... etc. the nose in the world... the tongue in the world... the body in the world... the mind in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. Visible forms in the world have a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. Sounds in the world have a dear nature and a pleasant nature... etc. mental phenomena in the world... eye-consciousness in the world... etc. mind-consciousness in the world... eye-contact in the world... etc. mind-contact in the world... feeling born of eye-contact in the world... etc. feeling born of mind-contact in the world... perception of visible form in the world... etc. perception of mental phenomena in the world... volition regarding visible form in the world... etc. volition regarding mental phenomena in the world... craving for visible form in the world... etc. craving for mental objects in the world... applied thought regarding visible form in the world... etc. applied thought regarding mental objects in the world... sustained thought regarding visible form in the world... etc. sustained thought regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles. This is called the noble truth of the origin of suffering.

35. Therein, what is the noble truth of the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - now this craving, when being abandoned, where is it abandoned, when ceasing, where does it cease? Whatever in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases. And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases, etc. sustained thought regarding mental objects in the world is dear and pleasant; here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases. This is called the noble truth of the cessation of suffering.

36. Therein, what is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Therein, what is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering - this is called right view.

Therein, what is right thought? Thought of renunciation, thought of non-anger, thought of non-violence - this is called right thought.

Therein, what is right speech? Abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter - this is called right speech.

Therein, what is right action? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct - this is called right action.

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

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

Therein, what is right mindfulness? Here a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc. In mind... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world - this is called right mindfulness.

Therein, what is right concentration? Here a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called right concentration. This is called the noble truth of the practice leading to the cessation of suffering. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the practice leading to the cessation of suffering" - this is giving ear; the understanding of that is wisdom, knowledge based on learning. Thus wisdom in giving ear is knowledge based on learning.

The Exposition of Knowledge Born of Learning is first.

2.

Exposition of Knowledge Born of Morality

37. How is wisdom in restraint after hearing knowledge based on morality? There are five kinds of morality - morality of purity with limits, morality of purity without limits, morality of complete purity, morality of purity not adhered to, morality of purity through cessation.

Therein, what is morality of purity with limits? Of those not fully ordained, with limited training rules - this is morality of purity with limits. What is morality of purity without limits? Of those fully ordained, with unlimited training rules - this is morality of purity without limits. What is morality of complete purity? Of good worldlings engaged in wholesome mental states, who fulfil the limit of the learner, without longing for the body and for life, who have relinquished their lives - this is morality of complete purity. What is morality of purity not adhered to? Of the seven learners - this is morality of purity not adhered to. What is morality of purity through cessation? Of the Tathāgata's disciples who have eliminated the mental corruptions, of the Individually Enlightened Ones, of the Tathāgatas, the Worthy Ones, the perfectly Self-awakened Ones - this is morality of purity through cessation.

38. There is morality with a limit, there is morality without a limit. Therein, what is that morality with a limit? There is morality limited by material gain, there is morality limited by fame, there is morality limited by relatives, there is morality limited by limbs, there is morality limited by life.

What is that morality limited by material gain? Here a certain one, because of material gain, on account of material gain, for the reason of material gain, transgresses a training rule as undertaken – this is that morality limited by material gain. What is that morality limited by fame? Here a certain one, because of fame, on account of fame, for the reason of fame, transgresses a training rule as undertaken – this is that morality limited by fame. What is that morality limited by relatives? Here a certain one, because of relatives, on account of relatives, for the reason of relatives, transgresses a training rule as undertaken – this is that morality limited by relatives. What is that morality limited by limbs? Here a certain one, because of limbs, on account of limbs, for the reason of limbs, transgresses a training rule as undertaken – this is that morality limited by limbs. What is that morality limited by life? Here a certain one, because of life, on account of life, for the reason of life, transgresses a training rule as undertaken – this is that morality limited by life. Such moral practices are broken, with holes, spotted, blemished, not liberating, not praised by the wise, adhered to, not conducive to concentration, not having freedom from remorse as their ground, not having gladness as their ground, not having joy as their ground, not having tranquillity as their ground, not having happiness as their ground, not having concentration as their ground, not having knowledge and vision of things as they really are as their ground, do not lead exclusively to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to highest enlightenment, not to Nibbāna – this is that morality with a limit.

What is that morality without a limit? There is morality not limited by material gain, there is morality not limited by fame, there is morality not limited by relatives, there is morality not limited by limbs, there is morality not limited by life.

What is that morality not limited by material gain? Here a certain one, because of material gain, on account of material gain, for the reason of material gain, does not even arouse a thought to transgress a training rule as undertaken – how would he transgress! This is that morality not limited by material gain. What is that morality not limited by fame? Here a certain one, because of fame, on account of fame, for the reason of fame, does not even arouse a thought to transgress a training rule as undertaken – how would he transgress! This is that morality not limited by fame. What is that morality not limited by relatives? Here a certain one, because of relatives, on account of relatives, for the reason of relatives, does not even arouse a thought to transgress a training rule as undertaken – how would he transgress! This is that morality not limited by relatives. What is that morality not limited by limbs? Here a certain one, because of limbs, on account of limbs, for the reason of limbs, does not even arouse a thought to transgress a training rule as undertaken – how would he transgress! This is that morality not limited by limbs. What is that morality not limited by life? Here a certain one, because of life, on account of life, for the reason of life, does not even arouse a thought to transgress a training rule as undertaken – how would he transgress! This is that morality not limited by life. Such moral practices are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration, having freedom from remorse as their ground, having gladness as their ground, having joy as their ground, having tranquillity as their ground, having happiness as their ground, having concentration as their ground, having knowledge and vision of things as they really are as their ground, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna – this is that morality without a limit.

39. What is morality? How many kinds of morality are there? What is the origination of morality? How many mental factors are combined in morality?

What is morality? Volition is morality, the mental factor is morality, restraint is morality, non-transgression is morality. How many kinds of morality are there? There are three kinds of morality – wholesome morality, unwholesome morality, indeterminate morality. What is the origination of morality? Wholesome morality has wholesome consciousness as its origination, unwholesome morality has unwholesome consciousness as its origination, indeterminate morality has indeterminate consciousness as its origination. How many mental factors are combined in morality? Morality combined with restraint, morality combined with non-transgression, morality combined with volition arisen in such a state.

40. Killing living beings is morality in the sense of restraint, morality in the sense of non-transgression. Taking what is not given is morality in the sense of restraint, morality in the sense of non-transgression. Sexual misconduct is morality in the sense of restraint, morality in the sense of non-transgression. Lying is morality in the sense of restraint, morality in the sense of non-transgression. Divisive speech is morality in the sense of restraint, morality in the sense of non-transgression. Harsh speech is morality in the sense of restraint, morality in the sense of non-transgression. Idle chatter is morality in the sense of restraint, morality in the sense of non-transgression. Covetousness is morality in the sense of restraint, morality in the sense of non-transgression. Anger is morality in the sense of restraint, morality in the sense of non-transgression. Wrong view is morality in the sense of restraint, morality in the sense of non-transgression.

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

Through the first meditative absorption, the mental hindrances, etc. through the second meditative absorption, applied and sustained thought... through the third meditative absorption, rapture... through the fourth meditative absorption, pleasure and pain... through the attainment of the plane of infinite space, perception of material form, perception of impingement, perception of diversity... through the attainment of the plane of infinite consciousness, perception of the plane of infinite space... through the attainment of the plane of nothingness, perception of the plane of infinite consciousness... through the attainment of the plane of neither-perception-nor-non-perception, perception of the plane of nothingness.

Through observation of impermanence, perception of permanence, etc. through observation of suffering, perception of happiness... through observation of non-self, perception of self... through observation of disenchantment, delight... through observation of dispassion, lust... through observation of cessation, origin... through observation of relinquishment, grasping... through observation of elimination, perception of compactness... through observation of fall, accumulation... through observation of change, perception of stability... through observation of the signless, sign... through observation of the desireless, aspiration... through observation of emptiness, adherence... through higher wisdom and insight into phenomena, adherence to grasping at substance... through knowledge and vision of things as they really are, adherence to confusion... through observation of danger, adherence to attachment... through observation of reflection, non-reflection... through observation of turning away, adherence to fetters...

By the path of stream-entry, mental defilements standing together with views, etc. by the path of once-returning, gross mental defilements, by the path of non-returning, mental defilements having a residuum, by the path of arahantship, all mental defilements - morality in the sense of restraint, morality in the sense of non-transgression.

There are five kinds of morality - abandoning of killing living beings is morality, abstention is morality, volition is morality, restraint is morality, non-transgression is morality. Such moral practices lead to freedom from remorse of consciousness, lead to gladness, lead to joy, lead to tranquillity, lead to pleasure, lead to practice, lead to development, lead to making much of it, lead to adornment, lead to requisites, lead to retinue, lead to fulfilment, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.

The purity of restraint of such moral practices is higher morality; consciousness established in the purity of restraint does not go to distraction; the purity of non-distraction is higher consciousness; one rightly sees the purity of restraint, one rightly sees the purity of non-distraction. The purity of seeing is higher wisdom. Whatever therein is the meaning of restraint, this is the training in higher morality. Whatever therein is the meaning of non-distraction, this is the training in higher consciousness. Whatever therein is the meaning of seeing, this is the training in higher wisdom.

These three trainings - one trains by attending to them, one trains by knowing, one trains by seeing, one trains by reviewing, one trains by resolving the mind, one trains by resolving through faith, one trains by arousing energy, one trains by establishing mindfulness, one trains by concentrating the mind, one trains by understanding with wisdom, one trains by directly knowing what should be directly known, one trains by fully understanding what should be fully understood, one trains by abandoning what should be abandoned, one trains by realizing what should be realized, one trains by developing what should be developed.

There are five kinds of morality - of taking what is not given, etc. of sexual misconduct, of lying, from divisive speech, from harsh speech, of idle chatter, of covetousness, of anger, of wrong view, they train by developing what should be developed.

By renunciation, of sensual desire, etc. by non-anger, of anger, by perception of light, of sloth and torpor, by non-distraction, of restlessness, ... by determination of phenomena, of sceptical doubt, by knowledge, of ignorance, by gladness, of discontent, one trains by developing what should be developed.

By the first meditative absorption, of the mental hindrances, etc. by the second meditative absorption, of applied and sustained thought, by the third meditative absorption, of rapture, by the fourth meditative absorption, of happiness and suffering, by the attainment of the plane of infinite space, of perception of material form, perception of aversion, perception of diversity, by the attainment of the plane of infinite consciousness, of perception of the plane of infinite space, by the attainment of the plane of nothingness, of perception of the plane of infinite consciousness, by the attainment of the plane of neither-perception-nor-non-perception, of perception of the plane of nothingness, one trains by developing what should be developed.

By observation of impermanence, of perception of permanence, etc. by observation of suffering, of perception of happiness, by observation of non-self, of perception of self, by observation of disenchantment, of delight, by observation of dispassion, of lust, by observation of cessation, of origin, by observation of relinquishment, of grasping, by observation of elimination, of perception of compactness, by observation of passing away, of accumulation, by observation of change, of perception of stability, by observation of the signless state, of the sign, by observation of the desireless state, of aspiration, by observation of emptiness, of adherence, by insight into phenomena through higher wisdom, of adherence to passion, by knowledge and vision of things as they really are, of adherence to confusion, by observation of danger, of adherence to attachment, by observation of reflection, of non-reflection, by observation of turning away, of adherence to mental fetters, one trains by developing what should be developed.

By the path of stream-entry, of mental defilements fixed in wrong view, etc. by the path of once-returning, of gross mental defilements, by the path of non-returning, of mental defilements accompanied by residue, by the path of arahantship, the abandoning of all mental defilements is morality, abstention is morality, volition is morality, restraint is morality, non-transgression is morality. Such moral practices lead to freedom from remorse of consciousness, lead to gladness, lead to joy, lead to tranquillity, lead to pleasure, lead to practice, lead to development, lead to making much of it, lead to adornment, lead to requisites, lead to retinue, lead to fulfilment, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.

42. The purity of restraint of such moral practices is higher morality. Consciousness established in the purity of restraint goes to non-distraction; the purity of non-distraction is higher consciousness. One rightly sees the purity of restraint, one rightly sees the purity of non-distraction. The purity of seeing is higher wisdom. Whatever therein is the meaning of restraint, this is the training in higher morality. Whatever therein is the meaning of non-distraction, this is the training in higher consciousness. Whatever therein is the meaning of seeing, this is the training in higher wisdom. These three trainings - one trains by attending to them, one trains by knowing, one trains by seeing, one trains by reviewing, one trains by resolving the mind, one trains by resolving through faith, one trains by arousing energy, one trains by establishing mindfulness, one trains by concentrating the mind, one trains by understanding with wisdom, one trains by directly knowing what should be directly known, one trains by fully understanding what should be fully understood, one trains by abandoning what should be abandoned, one trains by realizing what should be realized, one trains by developing what should be developed. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in restraint after hearing is knowledge based on morality."

The Exposition of Knowledge Born of Morality is second.

3.

Exposition of Knowledge Born of Development of Concentration

43. How is wisdom in concentrating after having restrained knowledge based on the development of concentration? One concentration - unified focus of mind. Two concentrations - mundane concentration, supramundane concentration. Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought. Four kinds of concentration - concentration conducive to relinquishment, concentration conducive to stability, concentration conducive to distinction, concentration conducive to penetration. Five concentrations - pervading with rapture, pervading with happiness, pervading with mind, pervading with light, the sign of reviewing.

Six concentrations - concentration that is unified focus of mind and non-distraction by means of recollection of the Buddha, concentration that is unified focus of mind and non-distraction by means of recollection of the Dhamma, concentration that is unified focus of mind and non-distraction by means of recollection of the Saṅgha, concentration that is unified focus of mind and non-distraction by means of recollection of morality, concentration that is unified focus of mind and non-distraction by means of recollection of generosity, concentration that is unified focus of mind and non-distraction by means of recollection of the deities. Seven concentrations - skilfulness in concentration, skilfulness in entering a meditative attainment of concentration, skilfulness in the duration of concentration, skilfulness in emergence from concentration, skilfulness in the pliancy of concentration, skilfulness in the resort of concentration, skilfulness in the resolution of concentration. Eight concentrations - concentration that is unified focus of mind and non-distraction by means of the earth kasiṇa, by means of the water kasiṇa, etc. by means of the fire kasiṇa, by means of the air kasiṇa, by means of the blue kasiṇa, by means of the yellow kasiṇa, by means of the red kasiṇa, concentration that is unified focus of mind and non-distraction by means of the white kasiṇa. Nine concentrations - fine-material-sphere concentration: there is inferior, there is middling, there is superior; immaterial-sphere concentration: there is inferior, there is middling, there is superior; emptiness concentration, signless concentration, desireless concentration. Ten concentrations - concentration that is unified focus of mind and non-distraction by means of the perception of the bloated, by means of the perception of the discoloured, etc. by means of the perception of the festering, by means of the perception of the cut up, by means of the perception of the gnawed, by means of the perception of the scattered, by means of the perception of the hacked and scattered, by means of the perception of the bleeding, by means of the perception of the worm-infested, concentration that is unified focus of mind and non-distraction by means of the perception of the skeleton. These are the fifty-five concentrations.

44. But further, there are twenty-five meanings of concentration as concentration - concentration in the meaning of discernment, concentration in the meaning of retinue, concentration in the meaning of fulfilment, concentration in the meaning of full focus, concentration in the meaning of non-distraction, concentration in the meaning of non-dispersal, concentration in the meaning of undisturbedness, concentration in the meaning of immobility, concentration in the meaning of liberation, concentration through the stability of consciousness by way of establishing oneness, concentration because it seeks the even, concentration because it does not seek the uneven, concentration because of having sought the even, concentration because of not having sought the uneven, concentration because it takes up the even, concentration because it does not take up the uneven, concentration because of having taken up the even, concentration because of not having taken up the uneven, concentration because it proceeds to the even, concentration because it does not proceed to the uneven, concentration because of having proceeded to the even, concentration because of not having proceeded to the uneven, concentration because it meditates on the even, concentration because it burns up the uneven, concentration because of having meditated on the even, concentration because of having burnt up the uneven, concentration because it is even and beneficial and pleasant. These are the twenty-five meanings of concentration as concentration. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in concentrating after having restrained is knowledge based on the development of concentration."

The Exposition of Knowledge Born of Development of Concentration is third.

4.

Exposition of Knowledge of the Stability of Phenomena

45. How is wisdom in discernment of conditions knowledge of the stability of phenomena? Ignorance is the presence of arising and the presence of occurrence and the presence of sign and the presence of accumulation and the presence of binding and the presence of impediment and the presence of origin and the presence of cause and the presence of condition for activities. By these nine aspects ignorance is the condition, activities are arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too ignorance is the presence of arising and the presence of occurrence and the presence of sign and the presence of accumulation and the presence of binding and the presence of impediment and the presence of origin and the presence of cause and the presence of condition for activities. By these nine aspects ignorance is the condition, activities are arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Activities for consciousness, etc. consciousness for mentality-materiality... mentality-materiality for the six sense bases... the six sense bases for contact... contact for feeling... feeling for craving... craving for clinging... clinging for existence... existence for birth... birth is the presence of arising and the presence of occurrence and the presence of sign and the presence of accumulation and the presence of binding and the presence of impediment and the presence of origin and the presence of cause and the presence of condition for ageing and death. By these nine aspects birth is the condition, ageing and death is arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too birth is the presence of arising and the presence of occurrence and the presence of sign and the presence of accumulation and the presence of binding and the presence of impediment and the presence of origin and the presence of cause and the presence of condition for ageing and death. By these nine aspects birth is the condition, ageing and death is arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena.

46. Ignorance is the cause, activities are arisen from a cause. Both these phenomena are arisen from a cause - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too ignorance is the cause, activities are arisen from a cause. Both these phenomena are arisen from a cause - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Activities are the cause, consciousness is arisen from a cause... etc. consciousness is the cause, mentality-materiality is arisen from a cause... mentality-materiality is the cause, the six sense bases are arisen from a cause... the six sense bases are the cause, contact is arisen from a cause... contact is the cause, feeling is arisen from a cause... feeling is the cause, craving is arisen from a cause... craving is the cause, clinging is arisen from a cause... clinging is the cause, existence is arisen from a cause... existence is the cause, birth is arisen from a cause... birth is the cause, ageing and death is arisen from a cause. Both these phenomena are arisen from a cause - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too birth is the cause, ageing and death is arisen from a cause. Both these phenomena are arisen from a cause - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Dependent on ignorance, activities are dependently arisen. Both these phenomena are dependently arisen - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too dependent on ignorance, activities are dependently arisen. Both these phenomena are dependently arisen - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Dependent on activities, consciousness is dependently arisen, etc. dependent on consciousness, mentality-materiality is dependently arisen... dependent on mentality-materiality, the six sense bases are dependently arisen... dependent on the six sense bases, contact is dependently arisen... dependent on contact, feeling is dependently arisen... dependent on feeling, craving is dependently arisen... dependent on craving, clinging is dependently arisen... dependent on clinging, existence is dependently arisen... dependent on existence, birth is dependently arisen... dependent on birth, ageing and death is dependently arisen. Both these phenomena are dependently arisen - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too dependent on birth, ageing and death is dependently arisen. Both these phenomena are dependently arisen - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Ignorance is the condition, activities are arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too ignorance is the condition, activities are arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena.

Activities are the condition, consciousness is arisen from conditions, etc. consciousness is the condition, mentality-materiality is arisen from conditions... mentality-materiality is the condition, the six sense bases are arisen from conditions... the six sense bases are the condition, contact is arisen from conditions... contact is the condition, feeling is arisen from conditions... feeling is the condition, craving is arisen from conditions... craving is the condition, clinging is arisen from conditions... clinging is the condition, existence is arisen from conditions... existence is the condition, birth is arisen from conditions... birth is the condition, ageing and death is arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena. In the past too... in the future too birth is the condition, ageing and death is arisen from conditions. Both these phenomena are arisen from conditions - wisdom in discernment of conditions is knowledge of the stability of phenomena.

47. In the former kammic becoming, delusion is ignorance, accumulation is activities, attachment is craving, undertaking is clinging, volition is existence. These five phenomena in the former kammic becoming are conditions for conception here. Here, conception is consciousness, descent is mentality-materiality, sensitive matter is sense base, what is touched is contact, what is felt is feeling. These five phenomena in the becoming of rebirth here are conditions for the action done before. Here, due to the maturity of the sense bases, delusion is ignorance, accumulation is activities, attachment is craving, undertaking is clinging, volition is existence. These five phenomena in the kammic becoming here are conditions for conception in the future. In the future, conception is consciousness, descent is mentality-materiality, sensitive matter is sense base, what is touched is contact, what is felt is feeling. These five phenomena in the becoming of rebirth in the future are conditions for the action done here. Thus these four abridgements, three periods, three connections - one knows, sees, directly knows, and penetrates dependent origination in twenty ways. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in discernment of conditions is knowledge of the stability of phenomena."

The Exposition of Knowledge of the Stability of Phenomena is fourth.

5.

Exposition of Knowledge of Comprehension

48. How is wisdom in defining phenomena past, future, and present by summarising knowledge of exploration?

Whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - one defines all materiality as impermanent: this is one exploration; one defines it as suffering: this is one exploration; one defines it as non-self: this is one exploration.

Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - one defines all consciousness as impermanent: this is one exploration; one defines it as suffering: this is one exploration; one defines it as non-self: this is one exploration.

The eye... etc. one defines ageing and death, past, future, or present, as impermanent: this is one exploration; one defines it as suffering: this is one exploration; one defines it as non-self: this is one exploration.

Materiality, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless: wisdom in defining by summarising is knowledge of exploration. Feeling... etc. perception... etc. activities... etc. consciousness... etc. eye, etc. ageing and death, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless: wisdom in defining by summarising is knowledge of exploration.

Materiality, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation: wisdom in defining by summarising is knowledge of exploration. Feeling... etc. perception... activities... consciousness... eye, etc. ageing and death, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation: wisdom in defining by summarising is knowledge of exploration.

With birth as condition, ageing and death; when birth is absent, there is no ageing and death: wisdom in defining by summarising is knowledge of exploration. In the past too... in the future too, with birth as condition, ageing and death; when birth is absent, there is no ageing and death: wisdom in defining by summarising is knowledge of exploration. With existence as condition, birth; when absent... etc. with clinging as condition, existence; when absent... etc. with craving as condition, clinging; when absent... etc. with feeling as condition, craving; when absent... etc. with contact as condition, feeling; when absent... etc. with the six sense bases as condition, contact; when absent... etc. with mentality-materiality as condition, the six sense bases; when absent... etc. with consciousness as condition, mentality-materiality; when absent... etc. with activities as condition, consciousness; when absent... etc. with ignorance as condition, activities; when ignorance is absent, there are no activities: wisdom in defining by summarising is knowledge of exploration. In the past too... in the future too, with ignorance as condition, activities; when ignorance is absent, there are no activities: wisdom in defining by summarising is knowledge of exploration. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in defining phenomena past, future, and present by summarising is knowledge of exploration."

The Exposition of Knowledge of Comprehension is fifth.

6.

Exposition of Knowledge of Rise and Fall

49. How is wisdom in the observation of change of present phenomena knowledge of the observation of rise and fall? Arisen materiality is present; its characteristic of production is rise, its characteristic of change is fall; observation is knowledge. Arisen feeling... etc. arisen perception... arisen activities... arisen consciousness... arisen eye... etc. Arisen existence is present; its characteristic of production is rise, its characteristic of change is fall; observation is knowledge.

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

Seeing the rise of the aggregate of material body, how many characteristics does one see? Seeing the fall, how many characteristics does one see? Seeing the rise and fall, how many characteristics does one see? Of the aggregate of feeling, etc. of the aggregate of perception, etc. of the aggregate of mental activities, etc. Seeing the rise of the aggregate of consciousness, how many characteristics does one see? Seeing the fall, how many characteristics does one see? Seeing the rise and fall, how many characteristics does one see? Seeing the rise of the aggregate of material body, one sees five characteristics; seeing the fall, one sees five characteristics; seeing the rise and fall, one sees ten characteristics. Of the aggregate of feeling, etc. of the aggregate of perception, of the aggregate of mental activities, seeing the rise of the aggregate of consciousness, one sees five characteristics; seeing the fall, one sees five characteristics; seeing the rise and fall, one sees ten characteristics.

Seeing the rise of the aggregate of material body, which five characteristics does one see? From the origin of ignorance is the origin of materiality - one sees the rise of the aggregate of material body in the meaning of conditioned arising. From the origin of craving is the origin of materiality - one sees the rise of the aggregate of material body in the meaning of conditioned arising. From the origin of action is the origin of materiality - one sees the rise of the aggregate of material body in the meaning of conditioned arising. From the origin of nutriment is the origin of materiality - one sees the rise of the aggregate of material body in the meaning of conditioned arising. Also seeing the characteristic of production, one sees the rise of the aggregate of material body. Seeing the rise of the aggregate of material body, one sees these five characteristics.

Seeing the fall, which five characteristics does one see? From the cessation of ignorance is the cessation of materiality - one sees the fall of the aggregate of material body in the meaning of cessation of condition. From the cessation of craving is the cessation of materiality - one sees the fall of the aggregate of material body in the meaning of cessation of condition. From the cessation of action is the cessation of materiality - one sees the fall of the aggregate of material body in the meaning of cessation of condition. From the cessation of nutriment is the cessation of materiality - one sees the fall of the aggregate of material body in the meaning of cessation of condition. Also seeing the characteristic of change, one sees the fall of the aggregate of material body. Seeing the fall of the aggregate of material body, one sees these five characteristics. Seeing the rise and fall, one sees these ten characteristics.

Seeing the rise of the aggregate of feeling, what five characteristics does one see? From the origin of ignorance is the origin of feeling - one sees the rise of the aggregate of feeling in the sense of conditioned arising. From the origin of craving is the origin of feeling - one sees the rise of the aggregate of feeling in the sense of conditioned arising. From the origin of action is the origin of feeling - one sees the rise of the aggregate of feeling in the sense of conditioned arising. From the origin of contact is the origin of feeling - one sees the rise of the aggregate of feeling in the sense of conditioned arising. Even seeing the characteristic of production, one sees the rise of the aggregate of feeling. Seeing the rise of the aggregate of feeling, one sees these five characteristics.

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

Of the aggregate of perception, etc. of the aggregate of mental activities, etc. Seeing the rise of the aggregate of consciousness, what five characteristics does one see? From the origin of ignorance is the origin of consciousness - one sees the rise of the aggregate of consciousness in the sense of conditioned arising. From the origin of craving is the origin of consciousness - one sees the rise of the aggregate of consciousness in the sense of conditioned arising. From the origin of action is the origin of consciousness - one sees the rise of the aggregate of consciousness in the sense of conditioned arising. From the origin of mentality-materiality is the origin of consciousness - one sees the rise of the aggregate of consciousness in the sense of conditioned arising. Even seeing the characteristic of production, one sees the rise of the aggregate of consciousness. Seeing the rise of the aggregate of consciousness, one sees these five characteristics.

Seeing the fall, which five characteristics does one see? "From the cessation of ignorance comes the cessation of consciousness" - one sees the fall of the aggregate of consciousness in the meaning of cessation of condition. "From the cessation of craving comes the cessation of consciousness" - one sees the fall of the aggregate of consciousness in the meaning of cessation of condition. "From the cessation of action comes the cessation of consciousness" - one sees the fall of the aggregate of consciousness in the meaning of cessation of condition. "From the cessation of mentality-materiality comes the cessation of consciousness" - one sees the fall of the aggregate of consciousness in the meaning of cessation of condition. Also seeing the characteristic of change, one sees the fall of the aggregate of consciousness. Seeing the fall of the aggregate of consciousness, one sees these five characteristics. Seeing the rise and fall, one sees these ten characteristics.

Seeing the rise of the five aggregates, one sees these twenty-five characteristics; seeing the fall, one sees these twenty-five characteristics; seeing the rise and fall, one sees these fifty characteristics. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the observation of change of present phenomena is knowledge of the observation of rise and fall." The aggregate of matter has nutriment as its origin. Feeling, perception, activities - these three aggregates have contact as their origin. The aggregate of consciousness has mentality-materiality as its origin.

The Exposition of Knowledge of Rise and Fall is sixth.

7.

Exposition of Knowledge of Contemplation of Dissolution

51. How is wisdom in the observation of dissolution, having reflected on the object, knowledge of insight? Consciousness with matter as object, having arisen, is destroyed. Having reflected on that object, one observes the dissolution of that consciousness. "One observes" - how does one observe? One observes as impermanent, not as permanent. One observes as suffering, not as happiness. One observes as non-self, not as self. One becomes disenchanted, one does not rejoice; one becomes dispassionate, one does not find pleasure. One makes cease, one does not make arise. One gives up, one does not take up.

52. Observing as impermanent, one abandons the perception of permanence. Observing as suffering, one abandons the perception of happiness. Observing as non-self, one abandons the perception of self. Becoming disenchanted, one abandons delight. Becoming dispassionate, one abandons lust. Making cease, one abandons origin. Giving up, one abandons grasping.

With feeling as object, etc. with perception as object, with activities as object, with consciousness as object, eye, etc. consciousness with ageing and death as object, having arisen, is destroyed. Having reflected on that object, one observes the dissolution of that consciousness. "One observes" - how does one observe? One observes as impermanent, not as permanent. One observes as suffering, not as happiness. One observes as non-self, not as self. One becomes disenchanted, one does not rejoice. One becomes dispassionate, one does not find pleasure. One makes cease, one does not make arise. One gives up, one does not take up.

Observing as impermanent, one abandons the perception of permanence. Observing as suffering, one abandons the perception of happiness. Observing as non-self, one abandons the perception of self. Becoming disenchanted, one abandons delight. Becoming dispassionate, one abandons lust. Making cease, one abandons origin. Giving up, one abandons grasping.

That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the observation of dissolution, having reflected on the object, is knowledge of insight."

The Exposition of Knowledge of Contemplation of Dissolution is seventh.

8.

Exposition of Knowledge of Danger

53. How is wisdom in the establishing of fear knowledge of danger? Arising is peril - wisdom in the establishing of fear is knowledge of danger. Occurrence is peril - wisdom in the establishing of fear is knowledge of danger. Sign is peril, etc. Accumulation is peril, etc. Conception is peril, Destination is peril, Production is peril, Rebirth is peril, Birth is peril, Ageing is peril, Illness is peril, Death is peril, Sorrow is peril, Lamentation is peril, Anguish is peril - wisdom in the establishing of fear is knowledge of danger.

Non-arising is security - knowledge of the state of peace. Non-occurrence is security - knowledge of the state of peace, etc. Non-anguish is security - knowledge of the state of peace.

Arising is peril, non-arising is security - knowledge of the state of peace. Occurrence is peril, non-occurrence is security - knowledge of the state of peace, etc. Anguish is peril, non-anguish is security - knowledge of the state of peace.

Arising is suffering - wisdom in the establishing of fear is knowledge of danger. Occurrence is suffering - wisdom in the establishing of fear is knowledge of danger, etc. Anguish is suffering - wisdom in the establishing of fear is knowledge of danger.

Non-arising is happiness - knowledge of the state of peace. Non-occurrence is happiness - knowledge of the state of peace, etc. Without anguish is happiness - knowledge of the state of peace.

Arising is suffering, non-arising is happiness - knowledge of the state of peace. Occurrence is suffering, non-occurrence is happiness - knowledge of the state of peace, etc. Anguish is suffering, without anguish is happiness - knowledge of the state of peace.

Arising is carnal - wisdom in the establishing of fear is knowledge of danger. Occurrence is carnal - wisdom in the establishing of fear is knowledge of danger, etc. Anguish is carnal - wisdom in the establishing of fear is knowledge of danger.

Non-arising is spiritual - knowledge of the state of peace. Non-occurrence is spiritual - knowledge of the state of peace, etc. Without anguish is spiritual - knowledge of the state of peace.

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

Arising is activities - wisdom in the establishing of fear is knowledge of danger. Occurrence is activities - wisdom in the establishing of fear is knowledge of danger, etc. Anguish is activities - wisdom in the establishing of fear is knowledge of danger.

Non-arising is Nibbāna - knowledge of the state of peace. Non-occurrence is Nibbāna - knowledge of the state of peace, etc. Non-anguish is Nibbāna - knowledge of the state of peace.

Arising is activities, non-arising is Nibbāna - knowledge of the state of peace. Occurrence is activities, non-occurrence is Nibbāna - knowledge of the state of peace, etc. Anguish is activities, non-anguish is Nibbāna - knowledge of the state of peace.

That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the establishing of fear is knowledge of danger."

The Exposition of Knowledge of Danger is eighth.

9.

Exposition of Knowledge of Equanimity towards Activities

54. How is wisdom in the desire for deliverance, reflection, and remaining steady knowledge of equanimity towards activities? Wisdom in the desire for deliverance, reflection, and remaining steady regarding arising is knowledge of equanimity towards activities; wisdom in the desire for deliverance, reflection, and remaining steady regarding occurrence is knowledge of equanimity towards activities; the desire for deliverance regarding sign, etc. the desire for deliverance regarding accumulation... the desire for deliverance regarding conception... the desire for deliverance regarding destination... the desire for deliverance regarding rebirth... the desire for deliverance regarding rebirth... the desire for deliverance regarding birth... the desire for deliverance regarding ageing... the desire for deliverance regarding illness... the desire for deliverance regarding death... the desire for deliverance regarding sorrow... the desire for deliverance regarding lamentation, etc. Wisdom in the desire for deliverance, reflection, and remaining steady regarding anguish is knowledge of equanimity towards activities.

Arising is suffering - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities. Occurrence is suffering - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities, etc. Anguish is suffering - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities.

Arising is peril - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities. Occurrence is peril - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities, etc. Anguish is peril - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities.

Arising is carnal - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities. Occurrence is carnal - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities, etc. Anguish is carnal - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities.

Arising is activities - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities. Occurrence is activities - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities, etc. Anguish is activities - wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities.

Arising is activities, one is indifferent to those activities - equanimity towards activities. Whatever activities and whatever equanimity, both these are activities, one is indifferent to those activities - equanimity towards activities. Occurrence is activities, etc. Sign is activities... Accumulation is activities... Conception is activities... Destination is activities... Coming forth is activities... Rebirth is activities... Birth is activities... Ageing is activities... Illness is activities... Death is activities... Sorrow is activities... Lamentation is activities, etc. Anguish is activities, one is indifferent to those activities - equanimity towards activities. Whatever activities and whatever equanimity, both these are activities, one is indifferent to those activities - equanimity towards activities.

55. In how many ways is there resolution of consciousness regarding equanimity towards activities? In eight ways there is resolution of consciousness regarding equanimity towards activities. In how many ways is there resolution of consciousness regarding equanimity towards activities for a worldling? In how many ways is there resolution of consciousness regarding equanimity towards activities for a trainee? In how many ways is there resolution of consciousness regarding equanimity towards activities for one without lust? In two ways there is resolution of consciousness regarding equanimity towards activities for a worldling. In three ways there is resolution of consciousness regarding equanimity towards activities for a trainee. In three ways there is resolution of consciousness regarding equanimity towards activities for one without lust.

In which two ways is there resolution of consciousness regarding equanimity towards activities for a worldling? A worldling either delights in equanimity towards activities or sees with insight. In these two ways there is resolution of consciousness regarding equanimity towards activities for a worldling. In which three ways is there resolution of consciousness regarding equanimity towards activities for a trainee? A trainee either delights in equanimity towards activities or sees with insight or, having reflected, attains fruition attainment. In these three ways there is resolution of consciousness regarding equanimity towards activities for a trainee. In which three ways is there resolution of consciousness regarding equanimity towards activities for one without lust? One without lust either sees equanimity towards activities with insight or, having reflected, attains fruition attainment, or having looked upon that with equanimity, dwells with the emptiness dwelling or with the signless dwelling or with the desireless dwelling. In these three ways there is resolution of consciousness regarding equanimity towards activities for one without lust.

56. How is there unity of resolution of consciousness regarding equanimity towards activities for a worldling and a trainee? For a worldling delighting in equanimity towards activities, consciousness becomes defiled, there is an obstacle to meditative development, there is an obstacle to penetration, it becomes a condition for conception in the future. For a trainee too, delighting in equanimity towards activities, consciousness becomes defiled, there is an obstacle to meditative development, there is an obstacle to further penetration, it becomes a condition for conception in the future. Thus there is unity of resolution of consciousness regarding equanimity towards activities for a worldling and a trainee in the sense of delighting.

How is there unity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust? A worldling sees equanimity towards activities with insight as impermanent, as suffering, and as non-self. A trainee too sees equanimity towards activities with insight as impermanent, as suffering, and as non-self. One without lust too sees equanimity towards activities with insight as impermanent, as suffering, and as non-self. Thus there is unity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust in the sense of observation.

How is there diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust? For a worldling, equanimity towards activities is wholesome. For a trainee too, equanimity towards activities is wholesome. For one without lust, equanimity towards activities is indeterminate. Thus there is diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust in the sense of wholesome and indeterminate.

How is there diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust? For a worldling, equanimity towards activities is well understood at some times, at some times it is not well understood. For a trainee too, equanimity towards activities is well understood at some times, at some times it is not well understood. For one without lust, equanimity towards activities is absolutely well understood. Thus there is diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust in the sense of known and in the sense of unknown.

How is there diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust? A worldling sees equanimity towards activities with insight because of being unsatisfied. A trainee too sees equanimity towards activities with insight because of being unsatisfied. One without lust sees equanimity towards activities with insight because of being satisfied. Thus there is diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust in the sense of satisfied and in the sense of unsatisfied.

How is there diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust? A worldling sees equanimity towards activities with insight for the abandoning of the three mental fetters, for the attainment of the path of stream-entry. A trainee sees equanimity towards activities with insight because the three mental fetters have been abandoned, for further attainment. One without lust sees equanimity towards activities with insight because all mental defilements have been abandoned, for the purpose of pleasant abiding in the present life. Thus there is diversity of resolution of consciousness regarding equanimity towards activities for a worldling, a trainee, and one without lust in the sense of abandoned and in the sense of not abandoned.

How is there diversity in the resolution of consciousness regarding equanimity towards activities for a trainee and for one without lust? A trainee either delights in equanimity towards activities or sees with insight or, having reflected, attains fruition attainment. One without lust either sees equanimity towards activities with insight or, having reflected, attains fruition attainment, or having looked upon that with equanimity, dwells with the emptiness dwelling or with the signless dwelling or with the desireless dwelling. Thus there is diversity in the resolution of consciousness regarding equanimity towards activities for a trainee and for one without lust in the sense of dwelling and attainment.

57. How many kinds of equanimity towards activities arise by means of serenity? How many kinds of equanimity towards activities arise by means of insight? Eight kinds of equanimity towards activities arise by means of serenity. Ten kinds of equanimity towards activities arise by means of insight.

Which eight kinds of equanimity towards activities arise by means of serenity? Wisdom in reflecting upon and remaining steady regarding the mental hindrances for the purpose of attaining the first meditative absorption is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding applied and sustained thought for the purpose of attaining the second meditative absorption is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding rapture for the purpose of attaining the third meditative absorption is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding pleasure and pain for the purpose of attaining the fourth meditative absorption is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding perception of material form, perception of impingement, and perception of diversity for the purpose of attaining the attainment of the plane of infinite space is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding perception of the plane of infinite space for the purpose of attaining the attainment of the plane of infinite consciousness is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding perception of the plane of infinite consciousness for the purpose of attaining the attainment of the plane of nothingness is knowledge of equanimity towards activities. Wisdom in reflecting upon and remaining steady regarding perception of the plane of nothingness for the purpose of attaining the attainment of the plane of neither-perception-nor-non-perception is knowledge of equanimity towards activities. These eight kinds of equanimity towards activities arise by means of serenity.

Which ten kinds of equanimity towards activities arise by means of insight? Wisdom in reflecting upon and remaining steady regarding arising, occurrence, sign, accumulation, conception, destination, rebirth, reappearance, birth, ageing, illness, death, sorrow, lamentation, and anguish for the purpose of attaining the path of stream-entry is knowledge of equanimity towards activities. For the purpose of attaining the fruition of stream-entry, arising, occurrence, sign, accumulation, conception, etc. Wisdom in reflecting upon and remaining steady is knowledge of equanimity towards activities. For the purpose of attaining the path of once-returning, etc. For the purpose of attaining the fruition of once-returning, etc. For the purpose of attaining the path of non-returning, etc. For the purpose of attaining the fruition of non-returning, etc. Wisdom in reflecting upon and remaining steady regarding arising, occurrence, sign, accumulation, conception, destination, rebirth, reappearance, birth, ageing, illness, death, sorrow, lamentation, and anguish for the purpose of attaining the path of arahantship is knowledge of equanimity towards activities. For the purpose of attaining the fruition of arahantship, etc. For the purpose of attaining the emptiness abiding, etc. For the purpose of attaining the signless abiding, arising, occurrence, sign, accumulation, conception, etc. Wisdom in reflecting upon and remaining steady is knowledge of equanimity towards activities. These ten kinds of equanimity towards activities arise by means of insight.

58. How many kinds of equanimity towards activities are wholesome, how many are unwholesome, how many are indeterminate? Fifteen kinds of equanimity towards activities are wholesome, three kinds of equanimity towards activities are indeterminate. There is no equanimity towards activities that is unwholesome.

That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities."

The Exposition of Knowledge of Equanimity towards Formations is ninth.

10.

Exposition of Knowledge of Change-of-lineage

59. How is wisdom in emergence and turning away from the external change-of-lineage knowledge? One overcomes arising - change-of-lineage. One overcomes occurrence - change-of-lineage. One overcomes sign - change-of-lineage. One overcomes accumulation - change-of-lineage. One overcomes conception - change-of-lineage. One overcomes destination - change-of-lineage. One overcomes rebirth - change-of-lineage. One overcomes reappearance - change-of-lineage. One overcomes birth - change-of-lineage. One overcomes ageing - change-of-lineage. One overcomes illness - change-of-lineage. One overcomes death - change-of-lineage. One overcomes sorrow - change-of-lineage. One overcomes lamentation - change-of-lineage. One overcomes anguish - change-of-lineage. One overcomes the external sign of activities - change-of-lineage. One springs forward to non-arising - change-of-lineage. One springs forward to non-occurrence - change-of-lineage, etc. One springs forward to cessation, Nibbāna - change-of-lineage.

Having overcome arising, he springs forward to non-arising - change-of-lineage. Having overcome occurrence, he springs forward to non-occurrence - change-of-lineage. Having overcome sign, he springs forward to the signless - change-of-lineage, etc. Having overcome the external sign of activities, he springs forward to cessation, Nibbāna - change-of-lineage.

He emerges from arising - change-of-lineage. He emerges from occurrence - change-of-lineage. He emerges from sign - change-of-lineage. He emerges from accumulation - change-of-lineage. He emerges from conception - change-of-lineage. He emerges from destination - change-of-lineage. He emerges from rebirth - change-of-lineage. He emerges from rebirth - change-of-lineage. He emerges from birth - change-of-lineage. He emerges from ageing - change-of-lineage. He emerges from illness - change-of-lineage. He emerges from death - change-of-lineage. He emerges from sorrow - change-of-lineage. He emerges from lamentation - change-of-lineage. He emerges from anguish - change-of-lineage. He emerges from the external sign of activities - change-of-lineage. One springs forward to non-arising - change-of-lineage. One springs forward to non-occurrence - change-of-lineage, etc. One springs forward to cessation, Nibbāna - change-of-lineage.

Having emerged from arising, he springs forward to non-arising - change-of-lineage. Having emerged from occurrence, he springs forward to non-occurrence - change-of-lineage. Having emerged from sign, he springs forward to the signless - change-of-lineage. Having emerged from accumulation, he springs forward to non-accumulation - change-of-lineage. Having emerged from conception, he springs forward to non-conception - change-of-lineage. Having emerged from destination, he springs forward to non-destination - change-of-lineage. Having emerged from rebirth, he springs forward to non-rebirth - change-of-lineage. Having emerged from rebirth, he springs forward to non-rebirth - change-of-lineage. Having emerged from birth, he springs forward to the birthless - change-of-lineage. Having emerged from ageing, he springs forward to the ageless - change-of-lineage. Having emerged from disease, he springs forward to the disease-free - change-of-lineage. Having emerged from death, he springs forward to the Deathless - change-of-lineage. Having emerged from sorrow, he springs forward to the sorrowless - change-of-lineage. Having emerged from lamentation, he springs forward to non-lamentation - change-of-lineage. Having emerged from anguish, he springs forward to non-anguish - change-of-lineage. Having emerged from the external sign of activities, he springs forward to cessation, to Nibbāna - change-of-lineage.

One turns away from arising, thus - change-of-lineage. One turns away from occurrence, thus - change-of-lineage, etc. One turns away from the external sign of activities, thus - change-of-lineage. One springs forward to non-arising - change-of-lineage. One springs forward to non-occurrence - change-of-lineage, etc. One springs forward to cessation, Nibbāna - change-of-lineage.

Having turned away from arising, one springs forward to non-arising, thus - change-of-lineage. Having turned away from occurrence, one springs forward to non-occurrence, thus - change-of-lineage, etc. Having turned away from the external sign of activities, one springs forward to cessation, to Nibbāna, thus - change-of-lineage.

60. How many change-of-lineage states arise by means of serenity? How many change-of-lineage states arise by means of insight? Eight change-of-lineage states arise by means of serenity. Ten change-of-lineage states arise by means of insight.

Which are the eight change-of-lineage states that arise by means of serenity? One overcomes the mental hindrances for the purpose of attaining the first meditative absorption - change-of-lineage. One overcomes applied and sustained thought for the purpose of attaining the second meditative absorption - change-of-lineage. One overcomes rapture for the purpose of attaining the third meditative absorption - change-of-lineage. One overcomes pleasure and pain for the purpose of attaining the fourth meditative absorption - change-of-lineage. One overcomes perception of material form, perception of impingement, and perception of diversity for the purpose of attaining the attainment of the plane of infinite space - change-of-lineage. One overcomes perception of the plane of infinite space for the purpose of attaining the attainment of the plane of infinite consciousness - change-of-lineage. One overcomes perception of the plane of infinite consciousness for the purpose of attaining the attainment of the plane of nothingness - change-of-lineage. One overcomes perception of the plane of nothingness for the purpose of attaining the attainment of the plane of neither-perception-nor-non-perception - change-of-lineage. These are the eight change-of-lineage states that arise by means of serenity.

Which are the ten change-of-lineage states that arise by means of insight? One overcomes arising, occurrence, sign, accumulation, conception, destination, rebirth, reappearance, birth, ageing, illness, death, sorrow, lamentation, anguish, and the external sign of activities for the purpose of attaining the path of stream-entry - change-of-lineage. For the purpose of attaining the fruition of stream-entry, arising, occurrence, sign, accumulation, conception, etc. one overcomes - change-of-lineage. For the purpose of attaining the path of once-returning, etc. For the purpose of attaining the fruition of once-returning... For the purpose of attaining the path of non-returning... For the purpose of attaining the fruition of non-returning... One overcomes arising, occurrence, sign, accumulation, conception, destination, rebirth, reappearance, birth, ageing, illness, death, sorrow, lamentation, anguish, and the external sign of activities for the purpose of attaining the path of arahantship - change-of-lineage. For the purpose of attaining the fruition of arahantship... For the purpose of attaining the emptiness abiding... For the purpose of attaining the signless abiding, arising, occurrence, sign, accumulation, conception, etc. one overcomes - change-of-lineage. These are the ten change-of-lineage states that arise by means of insight.

How many change-of-lineage mental states are wholesome, how many are unwholesome, how many are indeterminate? Fifteen change-of-lineage mental states are wholesome, three change-of-lineage mental states are indeterminate. There are no change-of-lineage mental states that are unwholesome.

That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in emergence and turning away from the external is change-of-lineage knowledge."

The Exposition of Knowledge of Change-of-lineage is tenth.

11.

Exposition of Knowledge of the Path

61. How is wisdom in emergence and turning away from both knowledge of the path? At the moment of the path of stream-entry, right view in the meaning of seeing emerges from wrong view, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path." Right thought in the meaning of fixing upon emerges from wrong thought, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right speech in the meaning of discernment emerges from wrong speech, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right action in the meaning of origination emerges from wrong action, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right livelihood in the meaning of cleansing emerges from wrong livelihood, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right effort in the meaning of exertion emerges from wrong effort, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right mindfulness in the meaning of establishing emerges from wrong mindfulness, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

Right concentration in the meaning of non-distraction emerges from wrong concentration, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

At the moment of the path of once-returning, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from gross mental fetter of sensual lust, mental fetter of aversion, gross underlying tendency to sensual lust, underlying tendency to aversion, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

At the moment of the path of non-returning, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from the residual mental fetter of sensual lust, mental fetter of aversion, residual underlying tendency to sensual lust, underlying tendency to aversion, emerges from the mental defilements and aggregates that follow these, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

At the moment of the path of arahantship, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance, underlying tendency to conceit, underlying tendency to lust for existence, underlying tendency to ignorance, emerges from the mental defilements and aggregates that follow these, and emerges externally from all signs. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

62.

That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in emergence and turning away from both is knowledge of the path."

The Exposition of Knowledge of the Path is eleventh.

12.

Exposition of Knowledge of Fruition

63. How is wisdom in the cessation of exertion knowledge of fruition? At the moment of the path of stream-entry, right view in the meaning of seeing emerges from wrong view, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right view arises. This is the fruition of the path.

Right thought in the meaning of fixing upon emerges from wrong thought, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right thought arises. This is the fruition of the path.

Right speech in the meaning of discernment emerges from wrong speech, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right speech arises. This is the fruition of the path.

Right action in the meaning of origination emerges from wrong action, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right action arises. This is the fruition of the path.

Right livelihood in the meaning of cleansing emerges from wrong livelihood, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right livelihood arises. This is the fruition of the path.

Right effort in the meaning of exertion emerges from wrong effort, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right effort arises. This is the fruition of the path.

Right mindfulness in the meaning of establishing emerges from wrong mindfulness, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right mindfulness arises. This is the fruition of the path.

Right concentration in the meaning of non-distraction emerges from wrong concentration, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right concentration arises. This is the fruition of the path.

At the moment of the path of once-returning, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from gross mental fetter of sensual lust, mental fetter of aversion, gross underlying tendency to sensual lust, underlying tendency to aversion, emerges from mental defilements that follow it and from aggregates, and emerges externally from all signs. Through the cessation of that exertion, right concentration arises. This is the fruition of the path.

At the moment of the path of non-returning, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from the residual mental fetter of sensual lust, mental fetter of aversion, residual underlying tendency to sensual lust, underlying tendency to aversion, emerges from the mental defilements and aggregates that follow these, and emerges externally from all signs. Through the cessation of that exertion, right concentration arises. This is the fruition of the path.

At the moment of the path of arahantship, right view in the meaning of seeing, etc. right concentration in the meaning of non-distraction emerges from lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance, underlying tendency to conceit, underlying tendency to lust for existence, underlying tendency to ignorance, emerges from the mental defilements and aggregates that follow these, and emerges externally from all signs. Through the cessation of that exertion, right concentration arises. This is the fruition of the path. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the cessation of exertion is knowledge of fruition."

The Exposition of Knowledge of Fruition is twelfth.

13.

Exposition of Knowledge of Liberation

64. How is wisdom in observing the cut-off path knowledge of liberation? By the path of stream-entry, identity view, sceptical doubt, adherence to moral rules and austerities, the underlying tendency to wrong view, the underlying tendency to sceptical doubt - impurities of one's own mind - are completely eradicated. From these five impurities together with prepossession, the mind is liberated, well liberated. That liberation is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in observing the cut-off path is knowledge of liberation."

By the path of once-returning, the gross mental fetter of sensual lust, the mental fetter of aversion, the gross underlying tendency to sensual lust, the underlying tendency to aversion - impurities of one's own mind - are completely eradicated. From these four impurities together with prepossession, the mind is liberated, well liberated. That liberation is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in observing the cut-off path is knowledge of liberation."

By the path of non-returning, the residual mental fetter of sensual lust, the mental fetter of aversion, the residual underlying tendency to sensual lust, the underlying tendency to aversion - impurities of one's own mind - are completely eradicated. From these four impurities together with prepossession, the mind is liberated, well liberated. That liberation is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in observing the cut-off path is knowledge of liberation."

By the path of arahantship, lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance - impurities of one's own mind - are completely eradicated. From these eight impurities together with prepossession, the mind is liberated, well liberated. That liberation is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in observing the cut-off path is knowledge of liberation." That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in observing the cut-off path is knowledge of liberation."

The Exposition of Knowledge of Liberation is thirteenth.

14.

Exposition of Knowledge of Reviewing

65. How is wisdom in seeing the state that has arisen then knowledge in reviewing? At the moment of the path of stream-entry, right view has arisen then in the meaning of seeing. Right thought has arisen then in the meaning of fixing upon. Right speech has arisen then in the meaning of discernment. Right action has arisen then in the meaning of origination. Right livelihood has arisen then in the meaning of cleansing. Right effort has arisen then in the meaning of exertion. Right mindfulness has arisen then in the meaning of establishing. Right concentration has arisen then in the meaning of non-distraction.

The enlightenment factor of mindfulness has arisen then in the meaning of establishing. The enlightenment factor of investigation of phenomena has arisen then in the meaning of investigation. The enlightenment factor of energy has arisen then in the meaning of exertion. The enlightenment factor of rapture has arisen then in the meaning of pervading. The enlightenment factor of tranquillity has arisen then in the meaning of peace. The enlightenment factor of concentration has arisen then in the meaning of non-distraction. The enlightenment factor of equanimity has arisen then in the meaning of reflection.

The power of faith has arisen then in the meaning of unshakeability regarding faithlessness. The power of energy has arisen then in the meaning of unshakeability regarding idleness. The power of mindfulness has arisen then in the meaning of unshakeability regarding heedlessness. The power of concentration has arisen then in the meaning of unshakeability regarding restlessness. The power of wisdom has arisen then in the meaning of unshakeability regarding ignorance.

The faith faculty has arisen then in the meaning of decision. The energy faculty has arisen then in the meaning of exertion. The mindfulness faculty has arisen then in the meaning of establishing. The concentration faculty has arisen then in the meaning of non-distraction. The wisdom faculty has arisen then in the meaning of seeing.

The faculties have arisen then in the meaning of authority. The powers have arisen then in the meaning of unshakeability. The enlightenment factors have arisen then in the meaning of leading out. The path has arisen then in the meaning of cause. The establishments of mindfulness have arisen then in the meaning of establishing. The right strivings have arisen then in the meaning of striving. The bases for spiritual power have arisen then in the meaning of success. The truths have arisen then in the meaning of being true. Serenity has arisen then in the meaning of non-distraction. Insight has arisen then in the meaning of observation. Serenity and insight have arisen then in the meaning of having one flavour. The conjunction has arisen then in the meaning of not surpassing one another. Purification of morality has arisen then in the meaning of restraint. Purification of mind has arisen then in the meaning of non-distraction. Purification of view has arisen then in the meaning of seeing. Deliverance has arisen then in the meaning of being liberated. True knowledge has arisen then in the meaning of penetration. Liberation has arisen then in the meaning of relinquishment. Knowledge of elimination has arisen then in the meaning of eradication.

Desire arisen then in the meaning of root. Attention arisen then in the meaning of origination. Contact arisen then in the meaning of combination. Feeling arisen then in the meaning of coming together. Concentration arisen then in the meaning of chief. Mindfulness arisen then in the meaning of authority. Wisdom arisen then in the meaning of higher than that. Liberation arisen then in the meaning of substance. Nibbāna grounded upon the Deathless arisen then in the meaning of final goal. Having emerged, he reviews: "These mental states arisen then."

At the moment of the fruition of stream-entry, right view arisen then in the meaning of seeing. Right thought arisen then in the meaning of fixing upon, etc. Knowledge of non-arising arisen then in the meaning of being stilled. Desire arisen then in the meaning of root. Attention arisen then in the meaning of origination. Contact arisen then in the meaning of combination. Feeling arisen then in the meaning of coming together. Concentration arisen then in the meaning of chief. Mindfulness arisen then in the meaning of authority. Wisdom arisen then in the meaning of higher than that. Liberation arisen then in the meaning of substance. Nibbāna grounded upon the Deathless arisen then in the meaning of final goal. Having emerged, he reviews: "These mental states arisen then."

At the moment of the path of once-returning, etc. At the moment of the fruition of once-returning, etc. At the moment of the path of non-returning, etc. At the moment of the fruition of non-returning, etc. At the moment of the path of arahantship, right view arisen then in the meaning of seeing, etc. Knowledge of elimination arisen then in the meaning of eradication. Desire arisen then in the meaning of root, etc. Nibbāna grounded upon the Deathless arisen then in the meaning of final goal. Having emerged, he reviews: "These mental states arisen then."

At the moment of the fruition of arahantship, right view has arisen then in the meaning of seeing, etc. Knowledge of non-arising arisen then in the meaning of being stilled. Desire arisen then in the meaning of root, etc. Nibbāna grounded upon the Deathless arisen then in the meaning of final goal. Having emerged, he reviews: "These mental states arisen then." That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in seeing the state that has arisen then is knowledge in reviewing."

The Exposition of Knowledge of Reviewing is fourteenth.

15.

Exposition of Knowledge of Diversity of Bases

66. How is wisdom in determining the internal knowledge of the diversity of sense-bases? How does one define internal states? One defines the eye internally, one defines the ear internally, one defines the nose internally, one defines the tongue internally, one defines the body internally, one defines the mind internally.

How does one define the eye internally? One defines the eye as arisen from ignorance, one defines the eye as arisen from craving, one defines the eye as arisen from action, one defines the eye as arisen from nutriment, one defines the eye as derived from the four primary elements, one defines the eye as arisen, one defines the eye as resulted. One defines: the eye, not having been, has arisen; having been, it will not be. One defines the eye as finite, one defines the eye as unstable, non-eternal, subject to change, one defines the eye as impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. One defines the eye as impermanent, not as permanent; one defines as suffering, not as happiness; one defines as non-self, not as self; one becomes disenchanted, one does not rejoice; one becomes dispassionate, one does not find pleasure; one makes cease, one does not make arise; one gives up, one does not take up. Defining as impermanent, one abandons the perception of permanence; defining as suffering, one abandons the perception of happiness; defining as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; making cease, one abandons origin; giving up, one abandons grasping. Thus one defines the eye internally.

How does one define the ear internally? One defines the ear as arisen from ignorance, etc. thus one defines the ear internally. How does one define the nose internally? One defines the nose as arisen from ignorance, etc. thus one defines the nose internally. How does one define the tongue internally? One defines the tongue as arisen from ignorance, one defines the tongue as arisen from craving, one defines the tongue as arisen from action, one defines the tongue as arisen from nutriment, one defines the tongue as derived from the four primary elements, one defines the tongue as arisen, one defines the tongue as resulted. One defines: the tongue, not having been, has arisen; having been, it will not be. One defines the tongue as finite, one defines the tongue as unstable, non-eternal, subject to change, one defines the tongue as impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. One defines the tongue as impermanent, not as permanent, etc. one gives up, one does not take up. Defining as impermanent, one abandons the perception of permanence, etc. giving up, one abandons grasping. Thus one defines the tongue internally.

How does one define the body internally? One defines: "The body is arisen from ignorance"; one defines: "The body is arisen from craving"; one defines: "The body is arisen from action"; one defines: "The body is arisen from nutriment"; one defines: "The body is derived from the four primary elements"; one defines: "The body has arisen"; one defines: "The body has resulted". One defines: "The body, not having been, has arisen; having been, it will not be". One defines the body as finite; one defines: "The body is unstable, non-eternal, subject to change"; one defines: "The body is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation". One defines the body as impermanent, not as permanent; one defines as suffering, not as happiness, etc. one gives up, one does not take up. Defining as impermanent, one abandons the perception of permanence; defining as suffering, one abandons the perception of happiness, etc. giving up, one abandons grasping. Thus one defines the body internally.

How does one define the mind internally? One defines: "The mind is arisen from ignorance"; one defines: "The mind is arisen from craving"; one defines: "The mind is arisen from action"; one defines: "The mind is arisen from nutriment"; one defines: "The mind has arisen"; one defines: "The mind has resulted". One defines: "The mind, not having been, has arisen; having been, it will not be". One defines the mind as finite; one defines: "The mind is unstable, non-eternal, subject to change"; one defines: "The mind is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation". One defines the mind as impermanent, not as permanent; one defines as suffering, not as happiness; one defines as non-self, not as self; one becomes disenchanted, one does not rejoice; one becomes dispassionate, one does not find pleasure; one makes cease, one does not make arise; one gives up, one does not take up. Defining as impermanent, one abandons the perception of permanence; defining as suffering, one abandons the perception of happiness; defining as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; making cease, one abandons origin; giving up, one abandons grasping. Thus one defines the mind internally. Thus one defines internal states. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in determining the internal is knowledge of the diversity of sense-bases".

The Exposition of Knowledge of Diversity of Bases is fifteenth.

16.

Exposition of Knowledge of Diversity of Resorts

67. How is wisdom in defining externally knowledge of the diversity of objects? How does one define phenomena externally? One defines material form externally, one defines sound externally, one defines odour externally, one defines flavour externally, one defines tangible object externally, one defines mental phenomena externally.

How does one define material form externally? One defines: "Material forms are arisen from ignorance"; one defines: "Material forms are arisen from craving"; one defines: "Material forms are arisen from action"; one defines: "Material forms are arisen from nutriment"; one defines: "Material forms are derived from the four primary elements"; one defines: "Material forms have arisen"; one defines: "Material forms have resulted". One defines: "Material forms, not having been, have arisen; having been, they will not be". One defines material form as finite; one defines: "Material forms are unstable, non-eternal, subject to change". One defines: "Material forms are impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation". One defines material form as impermanent, not as permanent; one defines as suffering, not as happiness; one defines as non-self, not as self; one becomes disenchanted, one does not rejoice; one becomes dispassionate, one does not find pleasure; one makes cease, one does not make arise; one gives up, one does not take up. Defining as impermanent, one abandons the perception of permanence; defining as suffering, one abandons the perception of happiness; defining as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; making cease, one abandons origin; giving up, one abandons grasping. Thus one defines material form externally.

How does one define sound externally? One defines: "Sounds are arisen from ignorance", etc. One defines: "Sounds are derived from the four primary elements"; one defines: "Sounds have arisen"; one defines: "Sounds have resulted". One defines: "Sounds, not having been, have arisen; having been, they will not be". One defines sound as finite; one defines: "Sounds are unstable, non-eternal, subject to change"; one defines: "Sounds are impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation". One defines sound as impermanent, not as permanent, etc. Thus one defines sound externally.

How does one define odour externally? One defines: "Odours are arisen from ignorance"; one defines: "Odours are arisen from craving", etc. Thus one defines odour externally. How does one define flavour externally? One defines: "Flavours are arisen from ignorance"; one defines: "Flavours are arisen from craving", etc. Thus one defines flavour externally. How does one define tangible object externally? One defines: "Tangible objects are arisen from ignorance"; one defines: "Tangible objects are arisen from craving"; one defines: "Tangible objects are arisen from action"; one defines: "Tangible objects are arisen from nutriment"; one defines: "Tangible objects have arisen". One defines: "Tangible objects have resulted", etc. Thus one defines tangible object externally.

How does one define mental phenomena externally? One defines: mental phenomena are arisen from ignorance; one defines: mental phenomena are arisen from craving; one defines: mental phenomena are arisen from action; one defines: mental phenomena are arisen from nutriment; one defines: mental phenomena are arisen; one defines: mental phenomena have resulted. One defines: mental phenomena, not having been, have arisen; having been, they will not be. One defines mental phenomena as finite; one defines: mental phenomena are unstable, non-eternal, subject to change; one defines: mental phenomena are impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. One defines mental phenomena as impermanent, not as permanent; one defines as suffering, not as happiness; one defines as non-self, not as self; one becomes disenchanted, one does not rejoice; one becomes dispassionate, one does not find pleasure; one makes cease, one does not make arise; one gives up, one does not take up, etc. Defining as impermanent, one abandons the perception of permanence; defining as suffering, one abandons the perception of happiness; defining as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; making cease, one abandons origin; giving up, one abandons grasping. Thus one defines mental phenomena externally. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in defining the external is knowledge of the diversity of objects."

The Exposition of Knowledge of Diversity of Resorts is sixteenth.

17.

Exposition of Knowledge of Diversity of Conduct

68. How is wisdom in determining conduct knowledge of the diversity of conduct? "Conduct" means three kinds of conduct - consciousness-conduct, not-knowing-conduct, knowledge-conduct.

What is consciousness-conduct? For the purpose of seeing, the functional-indeterminate adverting is consciousness-conduct regarding forms; the meaning of seeing, eye-consciousness, is consciousness-conduct regarding forms; because of having been seen, the fixing upon, the resultant mind-element, is consciousness-conduct regarding forms; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding forms. For the purpose of hearing, the functional-indeterminate adverting is consciousness-conduct regarding sounds; the meaning of hearing, ear-consciousness, is consciousness-conduct regarding sounds; because of having been heard, the fixing upon, the resultant mind-element, is consciousness-conduct regarding sounds; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding sounds. For the purpose of smelling, the functional-indeterminate adverting is consciousness-conduct regarding odours; the meaning of smelling, nose-consciousness, is consciousness-conduct regarding odours; because of having been smelled, the fixing upon, the resultant mind-element, is consciousness-conduct regarding odours; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding odours. For the purpose of tasting, the functional-indeterminate adverting is consciousness-conduct regarding flavours; the meaning of tasting, tongue-consciousness, is consciousness-conduct regarding flavours; because of having been tasted, the fixing upon, the resultant mind-element, is consciousness-conduct regarding flavours; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding flavours. For the purpose of touching, the functional-indeterminate adverting is consciousness-conduct regarding tangible objects; the meaning of touching, body-consciousness, is consciousness-conduct regarding tangible objects; because of having been touched, the fixing upon, the resultant mind-element, is consciousness-conduct regarding tangible objects; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding tangible objects. For the purpose of cognizing, the functional-indeterminate adverting is consciousness-conduct regarding mental phenomena; the meaning of cognizing, mind-consciousness, is consciousness-conduct regarding mental phenomena; because of having been cognized, the fixing upon, the resultant mind-element, is consciousness-conduct regarding mental phenomena; because of having been fixed upon, the resultant mind-consciousness element is consciousness-conduct regarding mental phenomena.

69. "Consciousness-conduct": in what sense is it consciousness-conduct? Without lust one practises - consciousness-conduct. Without hate one practises - consciousness-conduct. Without delusion one practises - consciousness-conduct. Without conceit one practises - consciousness-conduct. Without wrong view one practises - consciousness-conduct. Without restlessness one practises - consciousness-conduct. Without doubt one practises - consciousness-conduct. Without underlying tendencies one practises - consciousness-conduct. Dissociated from lust one practises - consciousness-conduct. Dissociated from hate one practises - consciousness-conduct. Dissociated from delusion one practises - consciousness-conduct. Dissociated from conceit one practises - consciousness-conduct. Dissociated from wrong view one practises - consciousness-conduct. Dissociated from restlessness one practises - consciousness-conduct. Dissociated from sceptical doubt one practises - consciousness-conduct. Dissociated from underlying tendencies one practises - consciousness-conduct. Associated with wholesome actions one practises - consciousness-conduct. Dissociated from unwholesome actions one practises - consciousness-conduct. Dissociated from blameworthy actions one practises - consciousness-conduct. Associated with blameless actions one practises - consciousness-conduct. Dissociated from dark actions one practises - consciousness-conduct. Associated with bright actions one practises - consciousness-conduct. Associated with actions yielding happiness one practises - consciousness-conduct. Dissociated from actions with painful consequences one practises - consciousness-conduct. Associated with actions resulting in happiness one practises - consciousness-conduct. Dissociated from actions with painful results one practises - consciousness-conduct. In what is cognised one practises - consciousness-conduct. Such is the conduct of consciousness - consciousness-conduct. This mind is naturally pure in the sense of being free from defilements - consciousness-conduct. This is consciousness-conduct.

What is not-knowing-conduct? Regarding agreeable forms, for the purpose of the impulsion of lust, the functional-indeterminate adverting is consciousness-conduct; the impulsion of lust is not-knowing-conduct. Regarding disagreeable forms, for the purpose of the impulsion of hate, the functional-indeterminate adverting is consciousness-conduct; the impulsion of hate is not-knowing-conduct. Regarding an object not looked upon evenly by both of these, for the purpose of the impulsion of delusion, the functional-indeterminate adverting is consciousness-conduct; the impulsion of delusion is not-knowing-conduct. For the purpose of the impulsion of shackling conceit, the functional-indeterminate adverting is consciousness-conduct; the impulsion of conceit is not-knowing-conduct. For the purpose of the impulsion of adhered-to view, the functional-indeterminate adverting is consciousness-conduct; the impulsion of view is not-knowing-conduct. For the purpose of the impulsion of restlessness gone to distraction, the functional-indeterminate adverting is consciousness-conduct; the impulsion of restlessness is not-knowing-conduct. For the purpose of the impulsion of sceptical doubt gone to the undesirable, the functional-indeterminate adverting is consciousness-conduct; the impulsion of sceptical doubt is not-knowing-conduct. For the purpose of the impulsion of underlying tendency gone to obstinacy, the functional-indeterminate adverting is consciousness-conduct; the impulsion of underlying tendency is not-knowing-conduct.

Regarding agreeable sounds, etc. Regarding agreeable odours, etc. Regarding agreeable flavours, etc. Regarding agreeable tangible objects, etc. Regarding agreeable mental phenomena, for the purpose of the impulsion of lust, the functional-indeterminate adverting is consciousness-conduct; the impulsion of lust is not-knowing-conduct. Regarding disagreeable mental phenomena, for the purpose of the impulsion of hate, the functional-indeterminate adverting is consciousness-conduct; the impulsion of hate is not-knowing-conduct. Regarding an object not looked upon evenly by both of these, for the purpose of the impulsion of delusion, the functional-indeterminate adverting is consciousness-conduct; the impulsion of delusion is not-knowing-conduct. For the purpose of the impulsion of shackling conceit, the functional-indeterminate adverting is consciousness-conduct; the impulsion of conceit is not-knowing-conduct. For the purpose of the impulsion of adhered-to view, the functional-indeterminate adverting is consciousness-conduct; the impulsion of view is not-knowing-conduct. For the purpose of the impulsion of restlessness gone to distraction, the functional-indeterminate adverting is consciousness-conduct; the impulsion of restlessness is not-knowing-conduct; for the purpose of the impulsion of sceptical doubt gone to the undesirable, the functional-indeterminate adverting is consciousness-conduct; the impulsion of sceptical doubt is not-knowing-conduct. For the purpose of the impulsion of underlying tendency gone to obstinacy, the functional-indeterminate adverting is consciousness-conduct; the impulsion of underlying tendency is not-knowing-conduct.

70. "Not-knowing-conduct": in what sense is it not-knowing-conduct? With lust one practises - not-knowing-conduct. With hate one practises - not-knowing-conduct. With delusion one practises - not-knowing-conduct. With conceit one practises - not-knowing-conduct. With wrong view one practises - not-knowing-conduct. With restlessness one practises - not-knowing-conduct. With sceptical doubt one practises - not-knowing-conduct. With underlying tendencies one practises - not-knowing-conduct. Associated with lust one practises - not-knowing-conduct. Associated with hate one practises - not-knowing-conduct. Associated with delusion one practises - not-knowing-conduct. Associated with conceit one practises - not-knowing-conduct. Associated with wrong view one practises - not-knowing-conduct. Associated with restlessness one practises - not-knowing-conduct. Associated with sceptical doubt one practises - not-knowing-conduct. Associated with underlying tendencies one practises - not-knowing-conduct. Dissociated from wholesome actions one practises - not-knowing-conduct. Associated with unwholesome actions one practises - not-knowing-conduct. Associated with blameworthy actions one practises - not-knowing-conduct. Dissociated from blameless actions one practises - not-knowing-conduct. Associated with dark actions one practises - not-knowing-conduct. Dissociated from bright actions one practises - not-knowing-conduct. Dissociated from actions yielding happiness one practises - not-knowing-conduct. Associated with actions with painful consequences one practises - not-knowing-conduct. Dissociated from actions resulting in happiness one practises - not-knowing-conduct. Associated with actions with painful results one practises - not-knowing-conduct. In what is not known one practises - not-knowing-conduct. Such is the conduct of not-knowing - not-knowing-conduct. This is not-knowing-conduct.

71. What is knowledge-conduct? For the purpose of observation of impermanence, the functional-indeterminate adverting is consciousness-conduct; observation of impermanence is knowledge-conduct. For the purpose of observation of suffering, the functional-indeterminate adverting is consciousness-conduct; observation of suffering is knowledge-conduct. For the purpose of observation of non-self, the functional-indeterminate adverting is consciousness-conduct; observation of non-self is knowledge-conduct. For the purpose of observation of disenchantment, etc. for the purpose of observation of dispassion, for the purpose of observation of cessation, for the purpose of observation of relinquishment, for the purpose of observation of elimination, for the purpose of observation of passing away, for the purpose of observation of change, for the purpose of observation of the signless, for the purpose of observation of the desireless, for the purpose of observation of emptiness, for the purpose of observation of phenomena with higher wisdom, for the purpose of knowledge and vision of phenomena as they really are, for the purpose of observation of danger, for the purpose of observation of reflection, the functional-indeterminate adverting is consciousness-conduct; observation of reflection is knowledge-conduct. Observation of turning away is knowledge-conduct. The path of stream-entry is knowledge-conduct. The fruition attainment of stream-entry is knowledge-conduct. The path of once-returning is knowledge-conduct. The fruition attainment of once-returning is knowledge-conduct. The path of non-returning is knowledge-conduct. The fruition attainment of non-returning is knowledge-conduct. The path of arahantship is knowledge-conduct. The fruition attainment of arahantship is knowledge-conduct.

"Knowledge-conduct": in what sense is it knowledge-conduct? Without lust one practises - knowledge-conduct. Without hate one practises - knowledge-conduct, etc. without underlying tendencies one practises - knowledge-conduct. Dissociated from lust one practises - knowledge-conduct. Dissociated from hate one practises - knowledge-conduct. Dissociated from delusion one practises - knowledge-conduct. Dissociated from conceit, etc. dissociated from wrong view, dissociated from restlessness, dissociated from sceptical doubt, dissociated from underlying tendencies, associated with wholesome actions, dissociated from unwholesome actions, dissociated from blameworthy actions, associated with blameless actions, dissociated from dark actions, associated with bright actions, associated with actions yielding happiness, dissociated from actions with painful consequences, associated with actions resulting in happiness one practises - knowledge-conduct. Dissociated from actions with painful results one practises - knowledge-conduct. In what is known one practises - knowledge-conduct. Such is the conduct of knowledge - knowledge-conduct. This is knowledge-conduct. Consciousness-conduct is one thing, not-knowing-conduct is another, knowledge-conduct is another. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in determining conduct is knowledge of the diversity of conduct."

The Exposition of Knowledge of Diversity of Conduct is seventeenth.

18.

Exposition of Knowledge of Diversity of Planes

72. How is wisdom in the determination of the four phenomena knowledge of the diversity of planes? There are four planes - the sensual-sphere plane, the fine-material-sphere plane, the immaterial-sphere plane, the not-included plane. What is the sensual-sphere plane? From below, making the Avīci hell the limit, from above, including the gods who control what is created by others, whatever in this interval are the aggregates, elements, and sense bases that frequent here and are included here - materiality, feeling, perception, activities, consciousness - this is the sensual-sphere plane.

What is the fine-material-sphere plane? From below, making the Brahma world the limit, from above, including the Akaniṭṭha gods, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life - this is the fine-material-sphere plane.

What is the immaterial-sphere plane? From below, making the gods reborn in the plane of infinite space the limit, from above, including the gods reborn in the plane of neither-perception-nor-non-perception, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life - this is the immaterial-sphere plane.

What is the not-included plane? The not-included paths and the fruits of the paths and the unconditioned element - this is the not-included plane. These are the four planes.

Another four planes: the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the four meditative absorptions, the four boundless states, the four immaterial attainments, the four analytical knowledges, the four practices, the four objects, the four noble lineages, the four ways of supporting others, the four wheels, the four passages of the Teaching - these are the four planes. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the determination of the four phenomena is knowledge of the diversity of planes."

The Exposition of Knowledge of Diversity of Planes is eighteenth.

19.

Exposition of Knowledge of Diversity of Phenomena

73. How is wisdom in the determination of nine phenomena knowledge of the diversity of phenomena? How does one define phenomena? One defines sensual-sphere phenomena as wholesome, as unwholesome, as indeterminate. One defines fine-material-sphere phenomena as wholesome, as indeterminate. One defines immaterial-sphere phenomena as wholesome, as indeterminate. One defines phenomena not included as wholesome, as indeterminate.

How does one define sensual-sphere phenomena as wholesome, as unwholesome, as indeterminate? One defines the ten wholesome courses of action as wholesome, one defines the ten unwholesome courses of action as unwholesome, one defines materiality and resultant and functional as indeterminate - thus one defines sensual-sphere phenomena as wholesome, as unwholesome, as indeterminate.

How does one define fine-material-sphere phenomena as wholesome, as indeterminate? One defines the four meditative absorptions of one established here as wholesome, one defines the four meditative absorptions of one reborn there as indeterminate - thus one defines fine-material-sphere phenomena as wholesome, as indeterminate.

How does one define immaterial-sphere phenomena as wholesome, as indeterminate? One defines the four immaterial-sphere attainments of one established here as wholesome, one defines the four immaterial-sphere attainments of one reborn there as indeterminate - thus one defines immaterial-sphere phenomena as wholesome, as indeterminate.

How does one define phenomena not included as wholesome, as indeterminate? One defines the four noble paths as wholesome, one defines the four fruits of asceticism and Nibbāna as indeterminate - thus one defines phenomena not included as wholesome, as indeterminate. Thus one defines phenomena.

Nine phenomena rooted in gladness. For one attending as impermanent, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. When the mind is concentrated, one understands and sees as it really is. Knowing and seeing as it really is, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one becomes liberated. For one attending as suffering, gladness arises, etc. For one attending as non-self, gladness arises, etc. one becomes liberated.

For one attending to materiality as impermanent, gladness arises, etc. for one attending to materiality as suffering, etc. feeling... perception... activities... consciousness... the eye... etc. For one attending to ageing and death as impermanent, gladness arises, etc. For one attending to ageing and death as suffering, gladness arises, etc. For one attending to ageing and death as non-self, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. When the mind is concentrated, one understands and sees as it really is. Knowing and seeing as it really is, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one becomes liberated. These are the nine phenomena rooted in gladness.

74. Nine phenomena rooted in wise attention. For one wisely attending as impermanent, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. With a concentrated mind, one understands as it really is: "This is suffering"; one understands as it really is: "This is the origin of suffering"; one understands as it really is: "This is the cessation of suffering"; one understands as it really is: "This is the practice leading to the cessation of suffering." For one wisely attending as suffering, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. With a concentrated mind, one understands as it really is: "This is suffering"; one understands as it really is: "This is the origin of suffering"; one understands as it really is: "This is the cessation of suffering"; one understands as it really is: "This is the practice leading to the cessation of suffering." For one wisely attending as non-self, gladness arises, etc.

For one wisely attending to materiality as impermanent, gladness arises, etc. For one wisely attending to materiality as suffering, gladness arises, etc. For one wisely attending to materiality as non-self, gladness arises, etc. feeling... perception... activities... consciousness... the eye... etc. For one wisely attending to ageing and death as impermanent, gladness arises, etc. For one wisely attending to ageing and death as suffering, gladness arises, etc. For one wisely attending to ageing and death as non-self, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. With a concentrated mind, one understands as it really is: "This is suffering"; one understands as it really is: "This is the origin of suffering"; one understands as it really is: "This is the cessation of suffering"; one understands as it really is: "This is the practice leading to the cessation of suffering." These are the nine phenomena rooted in wise attention.

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

The Exposition of Knowledge of Diversity of Phenomena is nineteenth.

20-24.

Exposition of the Pentad of Knowledge

75. How is wisdom of direct knowledge knowledge in the meaning of the known, wisdom of full understanding knowledge in the meaning of decision, wisdom in abandoning knowledge in the meaning of relinquishment, wisdom in meditative development knowledge in the meaning of one function, wisdom of realisation knowledge in the meaning of touching? Whatever phenomena are directly known, those phenomena are known. Whatever phenomena are fully understood, those phenomena are decided. Whatever phenomena are abandoned, those phenomena are given up. Whatever phenomena are developed, those phenomena become of one function. Whatever phenomena are realized, those phenomena are touched. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom of direct knowledge is knowledge in the meaning of the known, wisdom of full understanding is knowledge in the meaning of decision, wisdom in abandoning is knowledge in the meaning of relinquishment, wisdom in meditative development is knowledge in the meaning of one function, wisdom of realisation is knowledge in the meaning of touching."

The Exposition of the Pentad of Knowledge is twenty-fourth.

25-28.

Exposition of Knowledge of Analytical Knowledge

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

The meaning of decision, the meaning of exertion, the meaning of establishing, the meaning of non-distraction, the meaning of seeing. The meaning of decision is one, the meaning of exertion is another, the meaning of establishing is another, the meaning of non-distraction is another, the meaning of seeing is another. By whatever knowledge these different meanings are known, by that very knowledge these different meanings are ascertained. Therefore it is said "Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

Phrases, language and speech to point out the five phenomena; phrases, language and speech to point out the five meanings. The language of phenomena is one, the language of meanings is another. By whatever knowledge these different languages are known, by that very knowledge these different languages are ascertained. Therefore it is said - "Wisdom in the diversity of language is knowledge of analytical knowledge of language."

Knowledges regarding the five phenomena, knowledges regarding the five meanings, knowledges regarding the ten languages. The knowledges regarding phenomena are different, the knowledges regarding meanings are different, the knowledges regarding languages are different. By whatever knowledge these different knowledges are known, by that very knowledge these different knowledges are ascertained. Therefore it is said - "Wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment."

77. The power of faith is a phenomenon, the power of energy is a phenomenon, the power of mindfulness is a phenomenon, the power of concentration is a phenomenon, the power of wisdom is a phenomenon. The power of faith is one phenomenon, the power of energy is another phenomenon, the power of mindfulness is another phenomenon, the power of concentration is another phenomenon, the power of wisdom is another phenomenon. By whatever knowledge these different phenomena are known, by that very knowledge these different phenomena are ascertained. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of unshakeability regarding faithlessness. The meaning of unshakeability regarding idleness. The meaning of unshakeability regarding heedlessness. The meaning of unshakeability regarding restlessness. The meaning of unshakeability regarding ignorance. The meaning of unshakeability regarding faithlessness is one, the meaning of unshakeability regarding idleness is another, the meaning of unshakeability regarding heedlessness is another, the meaning of unshakeability regarding restlessness is another, the meaning of unshakeability regarding ignorance is another. By whatever knowledge these different meanings are known, by that very knowledge these different meanings are ascertained. Therefore it is said - "Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

Phrases, language and speech to point out the five phenomena; phrases, language and speech to point out the five meanings. The language of phenomena is one, the language of meanings is another. By whatever knowledge these different languages are known, by that very knowledge these different languages are ascertained. Therefore it is said - "Wisdom in the diversity of language is knowledge of analytical knowledge of language."

Knowledges regarding the five phenomena, knowledges regarding the five meanings, knowledges regarding the ten languages. The knowledges regarding phenomena are different, the knowledges regarding meanings are different, the knowledges regarding languages are different. By whatever knowledge these different knowledges are known, by that very knowledge these different knowledges are ascertained. Therefore it is said - "Wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment."

The enlightenment factor of mindfulness is a phenomenon, the enlightenment factor of investigation of phenomena is a phenomenon, the enlightenment factor of energy is a phenomenon, the enlightenment factor of rapture is a phenomenon, the enlightenment factor of tranquillity is a phenomenon, the enlightenment factor of concentration is a phenomenon, the enlightenment factor of equanimity is a phenomenon. The enlightenment factor of mindfulness is one phenomenon, the enlightenment factor of investigation of phenomena is another phenomenon, the enlightenment factor of energy is another phenomenon, the enlightenment factor of rapture is another phenomenon, the enlightenment factor of tranquillity is another phenomenon, the enlightenment factor of concentration is another phenomenon, the enlightenment factor of equanimity is another phenomenon. By whatever knowledge these different phenomena are known, by that very knowledge these different phenomena are ascertained. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of establishing, the meaning of investigation, the meaning of exertion, the meaning of pervading, the meaning of peace, the meaning of non-distraction, the meaning of reflection. The meaning of establishing is one, the meaning of investigation is another, the meaning of exertion is another, the meaning of pervading is another, the meaning of peace is another, the meaning of non-distraction is another, the meaning of reflection is another. By whatever knowledge these different meanings are known, by that very knowledge these different meanings are ascertained. Therefore it is said - "Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

Phrases, language and speech to point out the seven phenomena; phrases, language and speech to point out the seven meanings. The language of phenomena is one, the language of meanings is another. By whatever knowledge these different languages are known, by that very knowledge these different languages are ascertained. Therefore it is said - "Wisdom in the diversity of language is knowledge of analytical knowledge of language."

Knowledges regarding the seven phenomena, knowledges regarding the seven meanings, knowledges regarding the fourteen languages. The knowledges regarding phenomena are different, the knowledges regarding meanings are different, the knowledges regarding languages are different. By whatever knowledge these different knowledges are known, by that very knowledge these different knowledges are ascertained. Therefore it is said - "Wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment."

Right view is a phenomenon, right thought is a phenomenon, right speech is a phenomenon, right action is a phenomenon, right livelihood is a phenomenon, right effort is a phenomenon, right mindfulness is a phenomenon, right concentration is a phenomenon. Right view is one phenomenon, right thought is another phenomenon, right speech is another phenomenon, right action is another phenomenon, right livelihood is another phenomenon, right effort is another phenomenon, right mindfulness is another phenomenon, right concentration is another phenomenon. By whatever knowledge these different phenomena are known, by that very knowledge these different phenomena are ascertained. Therefore it is said - "Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena."

The meaning of seeing, the meaning of fixing upon, the meaning of discernment, the meaning of origination, the meaning of cleansing, the meaning of exertion, the meaning of establishing, the meaning of non-distraction. The meaning of seeing is one, the meaning of fixing upon is another, the meaning of discernment is another, the meaning of origination is another, the meaning of cleansing is another, the meaning of exertion is another, the meaning of establishing is another, the meaning of non-distraction is another. By whatever knowledge these different meanings are known, by that very knowledge these different meanings are ascertained. Therefore it is said - "Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning."

Phrases, language and speech to point out the eight phenomena; phrases, language and speech to point out the eight meanings. The language of phenomena is one, the language of meanings is another. By whatever knowledge these different languages are known, by that very knowledge these different languages are ascertained. Therefore it is said - "Wisdom in the diversity of language is knowledge of analytical knowledge of language."

Knowledges regarding the eight phenomena, knowledges regarding the eight meanings, knowledges regarding the sixteen languages. The knowledges regarding phenomena are different, the knowledges regarding meanings are different, the knowledges regarding languages are different. By whatever knowledge these different knowledges are known, by that very knowledge these different knowledges are ascertained. Therefore it is said - "Wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment." That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning. Wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena. Wisdom in the diversity of language is knowledge of analytical knowledge of language. Wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment."

The Exposition of Knowledge of Analytical Knowledge is twenty-eighth.

29-31.

Exposition of the Triad of Knowledge

78. How is wisdom in the diversity of abidings knowledge of the meaning of abiding, wisdom in the diversity of attainments knowledge of the meaning of attainment, wisdom in the diversity of abiding and attainment knowledge of the meaning of abiding and attainment? Seeing sign as peril, through being inclined to the signless, touching again and again, one sees the fall - signless abiding. Seeing aspiration as peril, through being inclined to the desireless, touching again and again, one sees the fall - desireless abiding. Seeing adherence as peril, through being inclined to emptiness, touching again and again, one sees the fall - empty abiding.

Seeing sign as peril, through being inclined to the signless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless attainment. Seeing aspiration as peril, through being inclined to the desireless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless attainment. Seeing adherence as peril, through being inclined to emptiness, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness attainment.

Seeing sign as peril, through being inclined to the signless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless abiding and attainment. Seeing aspiration as peril, through being inclined to the desireless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless abiding and attainment. Seeing adherence as peril, through being inclined to emptiness, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness abiding and attainment.

79. Seeing the sign of matter as peril, through being inclined to the signless, touching again and again, one sees the fall - signless abiding. Seeing the aspiration for matter as peril, through being inclined to the desireless, touching again and again, one sees the fall - desireless abiding. Seeing the adherence to matter as peril, through being inclined to emptiness, touching again and again, one sees the fall - empty abiding.

Seeing the sign of matter as peril, through being inclined to the signless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless attainment. Seeing the aspiration for matter as peril, through being inclined to the desireless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless attainment. Seeing the adherence to matter as peril, through being inclined to emptiness, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness attainment.

Seeing the sign of matter as peril, through being inclined to the signless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless abiding and attainment. Seeing the aspiration for matter as peril, through being inclined to the desireless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless abiding and attainment. Seeing the adherence to matter as peril, through being inclined to emptiness, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness abiding and attainment.

The sign of feeling, etc. the sign of perception... the sign of activities... the sign of consciousness... the sign of the eye, etc. Seeing the sign of ageing and death as peril, through being inclined to the signless, touching again and again, one sees the fall - signless abiding. Seeing the aspiration for ageing and death as peril, through being inclined to the desireless, touching again and again, one sees the fall - desireless abiding. Seeing the adherence to ageing and death as peril, through being inclined to emptiness, touching again and again, one sees the fall - empty abiding.

Seeing the sign of ageing and death as peril, through being inclined to the signless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless attainment. Seeing the aspiration for ageing and death as peril, through being inclined to the desireless, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless attainment. Seeing the adherence to ageing and death as peril, through being inclined to emptiness, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness attainment.

Seeing the sign of ageing and death as peril, through being inclined to the signless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the signless, one attains - signless abiding and attainment. Seeing the aspiration for ageing and death as peril, through being inclined to the desireless, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, the desireless, one attains - desireless abiding and attainment. Seeing the adherence to ageing and death as peril, through being inclined to emptiness, touching again and again, one sees the fall, having disregarded occurrence, having reflected upon cessation, Nibbāna, emptiness, one attains - emptiness abiding and attainment. The signless abiding is one thing, the desireless abiding is another, the emptiness abiding is another. The signless attainment is one thing, the desireless attainment is another, the emptiness attainment is another. The signless abiding and attainment is one thing, the desireless abiding and attainment is another, the emptiness abiding and attainment is another. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the diversity of abidings is knowledge of the meaning of abiding, wisdom in the diversity of attainments is knowledge of the meaning of attainment, wisdom in the diversity of abiding and attainment is knowledge of the meaning of abiding and attainment."

The Exposition of the Triad of Knowledge is thirty-first.

32.

Exposition of Knowledge of Immediate Concentration

80. How is wisdom in the eradication of mental corruptions through the purity of non-distraction knowledge of immediate concentration? By means of renunciation, unified focus of mind is non-distraction, concentration. By the influence of that concentration, knowledge arises. By that knowledge, mental corruptions are exhausted. Thus first serenity, afterwards knowledge. By that knowledge, there is the elimination of mental corruptions. Therefore it is said - "Wisdom in the eradication of mental corruptions through the purity of non-distraction is knowledge of immediate concentration."

"Mental corruptions": what are those mental corruptions? Mental corruption of sensuality, mental corruption of existence, mental corruption of wrong view, mental corruption of ignorance. Where are these mental corruptions exhausted? By the path of stream-entry, the mental corruption of wrong view is exhausted without remainder, the mental corruption of sensuality leading to the realms of misery is exhausted, the mental corruption of existence leading to the realms of misery is exhausted, the mental corruption of ignorance leading to the realms of misery is exhausted. Here these mental corruptions are exhausted. By the path of once-returning, the gross mental corruption of sensuality is exhausted, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of non-returning, the mental corruption of sensuality is exhausted without remainder, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of arahantship, the mental corruption of existence is exhausted without remainder, the mental corruption of ignorance is exhausted without remainder. Here these mental corruptions are exhausted.

By means of non-anger, etc. By means of perception of light, By means of non-distraction, By means of defining of mental states, By means of knowledge, By means of gladness, By means of the first meditative absorption, By means of the second meditative absorption, By means of the third meditative absorption, By means of the fourth meditative absorption, By means of the attainment of the plane of infinite space, By means of the attainment of the plane of infinite consciousness, By means of the attainment of the plane of nothingness, By means of the attainment of the plane of neither-perception-nor-non-perception, By means of the earth kasiṇa, By means of the water kasiṇa, by means of the fire kasiṇa, by means of the air kasiṇa, by means of the blue kasiṇa, by means of the yellow kasiṇa, by means of the red kasiṇa, By means of the white kasiṇa, By means of the space kasiṇa, By means of the consciousness kasiṇa, By means of recollection of the Buddha, By means of recollection of the Dhamma, By means of recollection of the Saṅgha, By means of recollection of morality, By means of recollection of generosity, By means of recollection of the deities, By means of mindfulness of breathing, By means of recollection of death, By means of mindfulness of the body, By means of recollection of peace, By means of the perception of the bloated, By means of the perception of the discoloured, by means of the perception of the festering, by means of the perception of the cut up, by means of the perception of the gnawed, by means of the perception of the scattered, by means of the perception of the hacked and scattered, by means of the perception of the bleeding, by means of the perception of the worm-infested, By means of the perception of the skeleton.

81. By means of long in-breath... etc. by means of long out-breath... by means of short in-breath... by means of short out-breath... experiencing the whole body by means of in-breath... experiencing the whole body by means of out-breath... calming bodily activity by means of in-breath... calming bodily activity by means of out-breath... experiencing joy by means of in-breath... experiencing joy by means of out-breath... experiencing happiness by means of in-breath... experiencing happiness by means of out-breath... experiencing mental activity by means of in-breath... experiencing mental activity by means of out-breath... calming mental activity by means of in-breath... calming mental activity by means of out-breath... experiencing the mind by means of in-breath... experiencing the mind by means of out-breath... gladdening the mind by means of in-breath... gladdening the mind by means of out-breath... concentrating the mind... etc. releasing the mind... observing impermanence... observing dispassion... observing cessation... observing relinquishment by means of in-breath... observing relinquishment by means of out-breath is concentration that is unified focus of mind and non-distraction. By the influence of that concentration, knowledge arises; by that knowledge, mental corruptions are exhausted. Thus first serenity, afterwards knowledge. By that knowledge, there is the elimination of mental corruptions. Therefore it is said - "Wisdom in the eradication of mental corruptions through the purity of non-distraction is knowledge of immediate concentration."

"Mental corruptions": what are those mental corruptions? Mental corruption of sensuality, mental corruption of existence, mental corruption of wrong view, mental corruption of ignorance. Where are these mental corruptions exhausted? By the path of stream-entry, the mental corruption of wrong view is exhausted without remainder, the mental corruption of sensuality leading to the realms of misery is exhausted, the mental corruption of existence leading to the realms of misery is exhausted, the mental corruption of ignorance leading to the realms of misery is exhausted. Here these mental corruptions are exhausted. By the path of once-returning, the gross mental corruption of sensuality is exhausted, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of non-returning, the mental corruption of sensuality is exhausted without remainder, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of arahantship, the mental corruption of existence is exhausted without remainder, the mental corruption of ignorance is exhausted without remainder. Here these mental corruptions are exhausted. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the eradication of mental corruptions through the purity of non-distraction is knowledge of immediate concentration."

The Exposition of Knowledge of Immediate Concentration is thirty-second.

33.

Exposition of Knowledge of Non-conflict Abiding

82. How is the authority of insight, the peaceful achievement of abiding, the inclination towards the sublime, wisdom: knowledge of the non-conflict abiding? "The authority of insight": observation of impermanence is the authority of insight, observation of suffering is the authority of insight, observation of non-self is the authority of insight, observation of impermanence in material form is the authority of insight, observation of suffering in material form is the authority of insight, observation of non-self in material form is the authority of insight; in feeling, etc. in perception, in activities, in consciousness, in the eye, etc. observation of impermanence in ageing and death is the authority of insight, observation of suffering in ageing and death is the authority of insight, observation of non-self in ageing and death is the authority of insight.

"The peaceful achievement of abiding": the emptiness abiding is the peaceful achievement of abiding. The signless abiding is the peaceful achievement of abiding. The desireless abiding is the peaceful achievement of abiding.

"The inclination towards the sublime": inclination towards emptiness is the inclination towards the sublime. Inclination towards the signless is the inclination towards the sublime. Inclination towards the desireless is the inclination towards the sublime.

"The non-conflict abiding": the first meditative absorption is the non-conflict abiding. The second meditative absorption is the non-conflict abiding. The third meditative absorption is the non-conflict abiding. The fourth meditative absorption is the non-conflict abiding. The attainment of the plane of infinite space is the non-conflict abiding, etc. the attainment of the plane of neither-perception-nor-non-perception is the non-conflict abiding.

"The non-conflict abiding": in what meaning is it the non-conflict abiding? Through the first meditative absorption one takes away the mental hindrances - the non-conflict abiding. Through the second meditative absorption one takes away applied and sustained thought - the non-conflict abiding. Through the third meditative absorption one takes away rapture - the non-conflict abiding. Through the fourth meditative absorption one takes away pleasure and pain - the non-conflict abiding. Through the attainment of the plane of infinite space one takes away perception of material form, perception of impingement, perception of diversity - the non-conflict abiding. Through the attainment of the plane of infinite consciousness one takes away perception of the plane of infinite space - the non-conflict abiding. Through the attainment of the plane of nothingness one takes away perception of the plane of infinite consciousness - the non-conflict abiding. Through the attainment of the plane of neither-perception-nor-non-perception one takes away perception of the plane of nothingness - the non-conflict abiding. This is the non-conflict abiding. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "The authority of insight, the peaceful achievement of abiding, the inclination towards the sublime, wisdom: knowledge of the non-conflict abiding."

The Exposition of Knowledge of Non-conflict Abiding is thirty-third.

34.

Exposition of Knowledge of the Attainment of Cessation

83. How is wisdom through being endowed with two powers and through the cessation of the three activities, through sixteen courses of knowledge, through nine courses of concentration, mastery, knowledge of the attainment of cessation?

"Through two powers" means two powers - the power of serenity, the power of insight. What is the power of serenity? By means of renunciation, unified focus of mind, non-distraction, is the power of serenity. By means of non-anger, unified focus of mind, non-distraction, is the power of serenity. By means of perception of light, unified focus of mind, non-distraction, is the power of serenity. By means of non-distraction, unified focus of mind, non-distraction, is the power of serenity, etc. Observing relinquishment by means of in-breath, unified focus of mind, non-distraction, is the power of serenity. Observing relinquishment by means of out-breath, unified focus of mind, non-distraction, is the power of serenity.

"The power of serenity": in what sense is it the power of serenity? Through the first meditative absorption one does not waver regarding the mental hindrances - this is the power of serenity. Through the second meditative absorption one does not waver regarding applied and sustained thought - this is the power of serenity. Through the third meditative absorption one does not waver regarding rapture - this is the power of serenity. Through the fourth meditative absorption one does not waver regarding pleasure and pain - this is the power of serenity. Through the attainment of the plane of infinite space one does not waver regarding perception of material form, perception of aversion, perception of diversity - this is the power of serenity. Through the attainment of the plane of infinite consciousness one does not waver regarding perception of the plane of infinite space - this is the power of serenity. Through the attainment of the plane of nothingness one does not waver regarding perception of the plane of infinite consciousness - this is the power of serenity. Through the attainment of the plane of neither-perception-nor-non-perception one does not waver regarding perception of the plane of nothingness - this is the power of serenity. Regarding restlessness and the mental defilements accompanied by restlessness and the aggregates, one does not waver, does not shake, does not quiver - this is the power of serenity. This is the power of serenity.

What is the power of insight? Observation of impermanence is the power of insight. Observation of suffering is the power of insight. Observation of non-self is the power of insight. Observation of disenchantment is the power of insight. Observation of dispassion is the power of insight. Observation of cessation is the power of insight. Observation of relinquishment is the power of insight. In material form, observation of impermanence is the power of insight, etc. in material form, observation of relinquishment is the power of insight. In feeling, etc. in perception, in activities, in consciousness, in the eye, etc. in ageing and death, observation of impermanence is the power of insight, etc. in ageing and death, observation of relinquishment is the power of insight.

"The power of insight": in what sense is it the power of insight? By observation of impermanence, one does not waver regarding perception of permanence - this is the power of insight. By observation of suffering, one does not waver regarding perception of pleasure - this is the power of insight. By observation of non-self, one does not waver regarding perception of self - this is the power of insight. By observation of disenchantment, one does not waver regarding delight - this is the power of insight. By observation of dispassion, one does not waver regarding lust - this is the power of insight. By observation of cessation, one does not waver regarding origin - this is the power of insight. By observation of relinquishment, one does not waver regarding grasping - this is the power of insight. Regarding ignorance and the defilements accompanied by ignorance and the aggregates, one does not waver, does not stir, does not quake - this is the power of insight. This is the power of insight.

"And through the cessation of the three activities": through the cessation of which three activities? For one who has attained the second meditative absorption, applied and sustained thought, the verbal activities, have been calmed. For one who has attained the fourth meditative absorption, in-breath and out-breath, the bodily activities, have been calmed. For one who has attained the cessation of perception and feeling, perception and feeling, the mental activities, have been calmed. Through the cessation of these three activities.

84. "With sixteen courses of knowledge": which sixteen courses of knowledge? Observation of impermanence is a course of knowledge, observation of suffering is a course of knowledge, observation of non-self is a course of knowledge, observation of disenchantment is a course of knowledge, observation of dispassion is a course of knowledge, observation of cessation is a course of knowledge, observation of relinquishment is a course of knowledge, observation of turning away is a course of knowledge, the path of stream-entry is a course of knowledge, fruition attainment of stream-entry is a course of knowledge, the path of once-returning is a course of knowledge, fruition attainment of once-returning is a course of knowledge, the path of non-returning is a course of knowledge, fruition attainment of non-returning is a course of knowledge, the path of arahantship is a course of knowledge, fruition attainment of arahantship is a course of knowledge - with these sixteen courses of knowledge.

85. "With nine courses of concentration": which nine courses of concentration? The first meditative absorption is a course of concentration, the second meditative absorption is a course of concentration, the third meditative absorption is a course of concentration, the fourth meditative absorption is a course of concentration, the attainment of the plane of infinite space... etc. the attainment of the plane of infinite consciousness... the attainment of the plane of nothingness... the attainment of the plane of neither-perception-nor-non-perception is a course of concentration. For the attainment of the first meditative absorption, applied thought and sustained thought and rapture and happiness and unified focus of mind... etc. for the attainment of the attainment of the plane of neither-perception-nor-non-perception, applied thought and sustained thought and rapture and happiness and unified focus of mind - with these nine courses of concentration.

"Mastery": five masteries. Mastery in adverting, mastery in attainment, mastery in determination, mastery in emergence, mastery in reviewing. One adverts to the first meditative absorption wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in adverting - mastery in adverting. One attains the first meditative absorption wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in attainment - mastery in attainment. One determines the first meditative absorption wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in determination - mastery in determination. One emerges from the first meditative absorption wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in emergence - mastery in emergence. One reviews the first meditative absorption wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in reviewing - mastery in reviewing.

The second meditative absorption... etc. One adverts to the attainment of the plane of neither-perception-nor-non-perception wherever one wishes, whichever one wishes, for as long as one wishes; there is no hesitation in adverting - mastery in adverting. One attains the attainment of the plane of neither-perception-nor-non-perception wherever one wishes, whichever one wishes, for as long as one wishes... etc. determines... emerges... reviews; there is no hesitation in reviewing - mastery in reviewing. These are the five masteries. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Through being endowed with two powers and through the tranquillity of the three activities, through sixteen courses of knowledge, through nine courses of concentration, mastery, wisdom: knowledge of the attainment of cessation."

The analytic explanation of knowledge of the attainment of cessation is the thirty-fourth.

35.

Exposition of Knowledge of Final Nibbāna

86. How is wisdom in the exhaustion of occurrence for one who is fully aware knowledge of final nibbāna? Here one who is fully aware exhausts the occurrence of sensual desire by renunciation, exhausts the occurrence of anger by non-anger, exhausts the occurrence of sloth and torpor by perception of light, exhausts the occurrence of restlessness by non-distraction, exhausts the occurrence of sceptical doubt by determination of phenomena, etc. by knowledge, of ignorance, by gladness, of discontent, exhausts the occurrence of the mental hindrances by the first meditative absorption, etc. exhausts the occurrence of all mental defilements by the path of arahantship.

Or else, for one who is fully aware attaining final nibbāna through the Nibbāna element without residue of clinging, this very eye-occurrence is exhausted, and another eye-occurrence does not arise. This very ear-occurrence, etc. nose-occurrence, tongue-occurrence, body-occurrence, mind-occurrence is exhausted, and another mind-occurrence does not arise. This is wisdom in the exhaustion of occurrence for one who is fully aware, knowledge of final nibbāna. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the exhaustion of occurrence for one who is fully aware is knowledge of final nibbāna."

The analytic explanation of knowledge of final nibbāna is the thirty-fifth.

36.

Exposition of Knowledge of the Purpose of Even-headedness

87. How is wisdom in the complete eradication and cessation of all phenomena, and non-re-establishment, knowledge of the meaning of one who is equal-headed? "All phenomena" means - the five aggregates, the twelve sense bases, the eighteen elements, wholesome mental states, unwholesome mental states, indeterminate mental states, sensual-sphere mental states, fine-material-sphere mental states, immaterial-sphere mental states, not-included mental states. "Complete eradication" means: through renunciation one completely eradicates sensual desire. Through non-anger one completely eradicates anger. Through perception of light one completely eradicates sloth and torpor. Through non-distraction one completely eradicates restlessness. Through defining of phenomena one completely eradicates sceptical doubt. Through knowledge one completely eradicates ignorance. Through gladness one completely eradicates discontent. Through the first meditative absorption one completely eradicates the mental hindrances, etc. through the path of arahantship one completely eradicates all mental defilements.

"Cessation" means: through renunciation one makes sensual desire cease. Through non-anger one makes anger cease. Through perception of light one makes sloth and torpor cease. Through non-distraction one makes restlessness cease. Through defining of phenomena one makes sceptical doubt cease. Through knowledge one makes ignorance cease. Through gladness one makes discontent cease. Through the first meditative absorption one makes the mental hindrances cease, etc. through the path of arahantship one makes all mental defilements cease.

"Non-re-establishment" means: for one who has attained renunciation, sensual desire does not arise. For one who has attained non-anger, anger does not arise. For one who has attained perception of light, sloth and torpor does not arise. For one who has attained non-distraction, restlessness does not arise. For one who has attained defining of phenomena, sceptical doubt does not arise. For one who has attained knowledge, ignorance does not arise. For one who has attained gladness, discontent does not arise. For one who has attained the first meditative absorption, the mental hindrances do not arise, etc. for one who has attained the path of arahantship, all mental defilements do not arise.

"Tranquillity" means renunciation is tranquillity because sensual desire has been abandoned. Because anger has been abandoned, non-anger is tranquillity. Because sloth and torpor has been abandoned, perception of light is tranquillity. Because restlessness has been abandoned, non-distraction is tranquillity. Because sceptical doubt has been abandoned, defining of phenomena is tranquillity. Because ignorance has been abandoned, knowledge is tranquillity. Because discontent has been abandoned, gladness is tranquillity. Because the mental hindrances have been abandoned, the first meditative absorption is tranquillity, etc. Because all mental defilements have been abandoned, the path of arahantship is tranquillity.

"Heads" means there are thirteen heads - craving is the head of impediment, conceit is the head of shackle, view is the head of adherence, restlessness is the head of distraction, ignorance is the head of defilement, faith is the head of decision, energy is the head of exertion, mindfulness is the head of establishing, concentration is the head of non-distraction, wisdom is the head of seeing, the life faculty is the head of occurrence, deliverance is the head of resort, and cessation is the head of activities. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the complete eradication and cessation of all phenomena, and non-re-establishment: knowledge of the meaning of one who is equal-headed."

The analytic explanation of knowledge of the purpose of even-headedness is the thirty-sixth.

37.

Analytic Explanation of Knowledge of the Purpose of Detachment

88. How is wisdom in the exhaustion of the diverse, various fires knowledge in the meaning of detachment? "Many" means – lust is separate, hate is separate, delusion is separate, wrath, etc. Hostility... Contempt... Insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all volitional activities... all actions leading to existence.

"Diversity and unity" means sensual desire is diversity, renunciation is unity. Anger is diversity, non-anger is unity. Sloth and torpor is diversity, perception of light is unity. Restlessness is diversity, non-distraction is unity. Sceptical doubt is diversity, defining of phenomena is unity. Ignorance is diversity, knowledge is unity. Discontent is diversity, gladness is unity. Mental hindrances are diversity, the first meditative absorption is unity, etc. all mental defilements are diversity, the path of arahantship is unity.

"Fire" means five fires - the fire of conduct, the fire of virtue, the fire of wisdom, the fire of merit, the fire of the Dhamma. By being sharpened by the fire of conduct, the fire of immorality is exhausted. By being sharpened by the fire of virtue, the fire of non-virtue is exhausted. By being sharpened by the fire of wisdom, the fire of lack of wisdom is exhausted. By being sharpened by the fire of merit, the fire of demerit is exhausted. By being sharpened by the fire of the Dhamma, the fire of what is not the Dhamma is exhausted.

"Detachment" means sensual desire is non-detachment, renunciation is detachment. Anger is non-detachment, non-anger is detachment. Sloth and torpor is non-detachment, perception of light is detachment. Restlessness is non-detachment, non-distraction is detachment. Sceptical doubt is non-detachment, defining of phenomena is detachment. Ignorance is non-detachment, knowledge is detachment. Discontent is non-detachment, gladness is detachment. The mental hindrances are non-detachment, the first meditative absorption is detachment, etc. All mental defilements are non-detachment, the path of arahantship is detachment. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the exhaustion of the diverse, various fires is knowledge in the meaning of detachment."

The analytic explanation of knowledge of the purpose of detachment is the thirty-seventh.

38.

Analytic Explanation of Knowledge of Arousal of Energy

89. How is wisdom regarding the state of non-sluggishness, resoluteness, and exertion knowledge of the arousal of energy? Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the non-arising of unarisen evil unwholesome mental states is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the abandoning of arisen evil unwholesome mental states is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the arising of unarisen wholesome mental states is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states is knowledge of the arousal of energy.

Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the non-arising of unarisen sensual desire is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the abandoning of arisen sensual desire is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the arising of unarisen renunciation is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the presence, non-decay, increase, expansion, development, and fulfilment of arisen renunciation is knowledge of the arousal of energy, etc.

Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the non-arising of unarisen all mental defilements is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the abandoning of arisen all mental defilements is knowledge of the arousal of energy, etc. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the arising of the unarisen path of arahantship is knowledge of the arousal of energy. Wisdom regarding the state of non-sluggishness, resoluteness, and exertion for the presence, non-decay, increase, expansion, development, and fulfilment of the arisen path of arahantship is knowledge of the arousal of energy. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom regarding the state of non-sluggishness, resoluteness, and exertion is knowledge of the arousal of energy."

The analytic explanation of knowledge of arousal of energy is the thirty-eighth.

39.

Analytic Explanation of Knowledge of Pointing Out the Meaning

90. How is wisdom in illuminating various phenomena knowledge in demonstrating meaning? "Various phenomena" means the five aggregates, the twelve sense bases, the eighteen elements, wholesome mental states, unwholesome mental states, indeterminate mental states, sensual-sphere mental states, fine-material-sphere mental states, immaterial-sphere mental states, not-included mental states.

"Illuminating" means one illuminates materiality as impermanent, one illuminates materiality as suffering, one illuminates materiality as non-self. Feeling... etc. perception... activities... consciousness... the eye... etc. one illuminates ageing and death as impermanent, one illuminates ageing and death as suffering, one illuminates ageing and death as non-self.

"Demonstrating meaning" means abandoning sensual desire, one demonstrates the meaning of renunciation. Abandoning anger, one demonstrates the meaning of non-anger. Abandoning sloth and torpor, one demonstrates the meaning of perception of light. Abandoning restlessness, one demonstrates the meaning of non-distraction. Abandoning sceptical doubt, one demonstrates the meaning of defining of mental states. Abandoning ignorance, one demonstrates the meaning of knowledge. Abandoning discontent, one demonstrates the meaning of gladness. Abandoning the mental hindrances, one demonstrates the meaning of the first meditative absorption... etc. abandoning all mental defilements, one demonstrates the meaning of the path of arahantship. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in illuminating various phenomena is knowledge in demonstrating meaning."

The analytic explanation of knowledge of pointing out the meaning is the thirty-ninth.

40.

Analytic Explanation of Knowledge of Purification of Vision

91. How is wisdom in the penetration of the unity of classification, diversity and unity of all phenomena knowledge of purification of vision? "All phenomena" means the five aggregates, etc. not-included mental states.

"Unity of classification" means all phenomena are included in one by twelve modes. In the meaning of being true, in the meaning of non-self, in the meaning of truth, in the meaning of penetration, in the meaning of direct knowing, in the meaning of full understanding, in the meaning of phenomenon, in the meaning of element, in the meaning of knowing, in the meaning of realization, in the meaning of touching, in the meaning of full realization - by these twelve modes all phenomena are included in one.

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

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

"Purification of vision" means at the moment of the path of stream-entry, vision becomes pure; at the moment of the fruition of stream-entry, vision is pure. At the moment of the path of once-returning, vision becomes pure; at the moment of the fruition of once-returning, vision is pure. At the moment of the path of non-returning, vision becomes pure; at the moment of the fruition of non-returning, vision is pure. At the moment of the path of arahantship, vision becomes pure; at the moment of the fruition of arahantship, vision is pure. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the penetration of the unity of classification, diversity and unity of all phenomena is knowledge of purification of vision."

The analytic explanation of knowledge of purification of vision is the fortieth.

41.

Analytic Explanation of Knowledge of Acceptance

92. How is wisdom in having known knowledge of acquiescence? Materiality is known as impermanent, materiality is known as suffering, materiality is known as non-self. Whatever is known, that is agreeable - wisdom in having known is knowledge of acquiescence. Feeling... etc. perception... activities... consciousness... eye, etc. Ageing and death is known as impermanent, ageing and death is known as suffering, ageing and death is known as non-self. Whatever is known, that is agreeable - wisdom in having known is knowledge of acquiescence. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in having known is knowledge of acquiescence."

The analytic explanation of knowledge of acceptance is the forty-first.

42.

Analytic Explanation of Knowledge of Penetration

93. How is wisdom through being touched knowledge of penetration? One touches materiality as impermanent, one touches materiality as suffering, one touches materiality as non-self. Whatever one touches, that one penetrates - wisdom through being touched is knowledge of penetration. Feeling... etc. perception... activities... consciousness... the eye... etc. One touches ageing and death as impermanent, one touches it as suffering, one touches it as non-self. Whatever one touches, that one penetrates - wisdom through being touched is knowledge of penetration. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom through being touched is knowledge of penetration."

The analytic explanation of knowledge of penetration is the forty-second.

43.

Analytic Explanation of Knowledge of Partial Abiding

94. How is wisdom in keeping together knowledge of partial abiding? There is feeling with wrong view as condition, there is feeling with the appeasement of wrong view as condition. There is feeling with right view as condition, there is feeling with the appeasement of right view as condition. There is feeling with wrong thought as condition, there is feeling with the appeasement of wrong thought as condition. There is feeling with right thought as condition, there is feeling with the appeasement of right thought as condition, etc. There is feeling with wrong liberation as condition, there is feeling with the appeasement of wrong liberation as condition. There is feeling with right liberation as condition, there is feeling with the appeasement of right liberation as condition. There is feeling with desire as condition, there is feeling with the appeasement of desire as condition. There is feeling with applied thought as condition, there is feeling with the appeasement of applied thought as condition. There is feeling with perception as condition, there is feeling with the appeasement of perception as condition.

When desire is not appeased, when applied thought is not appeased, when perception is not appeased, there is feeling with that as condition. When desire is appeased, when applied thought is not appeased, when perception is not appeased, there is feeling with that as condition. When desire is appeased, when applied thought is appeased, when perception is not appeased, there is feeling with that as condition. When desire is appeased, when applied thought is appeased, when perception is appeased, there is feeling with that as condition. For the attainment of the unattained there is mental corruption, and when that state is not yet reached, there is feeling with that as condition. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in keeping together is knowledge of partial abiding."

The analytic explanation of knowledge of partial abiding is the forty-third.

44-49.

Analytic Explanation of Knowledge of the Six Rounds of Rebirths

95. How is wisdom in being predominant knowledge of the transformation of perception? Wisdom with renunciation as predominant turns away from sensual desire through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with non-anger as predominant turns away from anger through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with perception of light as predominant turns away from sloth and torpor through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with non-distraction as predominant turns away from restlessness through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with determination of phenomena as predominant turns away from sceptical doubt through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with knowledge as predominant turns away from ignorance through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with gladness as predominant turns away from discontent through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. Wisdom with the first meditative absorption as predominant turns away from the mental hindrances through perception, thus - wisdom in being predominant is knowledge of the transformation of perception, etc. Wisdom with the path of arahantship as predominant turns away from all mental defilements through perception, thus - wisdom in being predominant is knowledge of the transformation of perception. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in being predominant is knowledge of the transformation of perception."

96. How is wisdom in diversity knowledge of mental transformation? Sensual desire is diversity, renunciation is unity. For one perceiving the unity of renunciation, the mind turns away from sensual desire, thus - wisdom in diversity is knowledge of mental transformation. Anger is diversity, non-anger is unity. For one perceiving the unity of non-anger, the mind turns away from anger, thus - wisdom in diversity is knowledge of mental transformation. Sloth and torpor is diversity, perception of light is unity. For one perceiving the unity of perception of light, the mind turns away from sloth and torpor, thus - wisdom in diversity is knowledge of mental transformation, etc. all mental defilements are diversity, the path of arahantship is unity. For one perceiving the unity of the path of arahantship, the mind turns away from all mental defilements, thus - wisdom in diversity is knowledge of mental transformation. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in diversity is knowledge of mental transformation."

97. How is wisdom in determination knowledge of the end of the round of rebirths of consciousness? One abandoning sensual desire determines the mind by the influence of renunciation - wisdom in determination is knowledge of the end of the round of rebirths of consciousness. One abandoning anger determines the mind by the influence of non-anger - wisdom in determination is knowledge of the end of the round of rebirths of consciousness. One abandoning sloth and torpor determines the mind by the influence of perception of light - wisdom in determination is knowledge of the end of the round of rebirths of consciousness, etc. One abandoning all mental defilements determines the mind by the influence of the path of arahantship - wisdom in determination is knowledge of the end of the round of rebirths of consciousness. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in determination is knowledge of the end of the round of rebirths of consciousness."

98. How is wisdom in emptiness knowledge of the end of the round of rebirths? "The eye is empty of a self or of what belongs to a self or of permanent or of stable or of eternal or of not subject to change" - for one who knows and sees as it really is, knowledge turns away from adherence to the eye, thus - wisdom in emptiness is knowledge of the end of the round of rebirths. "The ear is empty... etc. the nose is empty... the tongue is empty... the body is empty... the mind is empty of a self or of what belongs to a self or of permanent or of stable or of eternal or of not subject to change" - for one who knows and sees as it really is, knowledge turns away from adherence to the mind, thus - wisdom in emptiness is knowledge of the end of the round of rebirths. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in emptiness is knowledge of the end of the round of rebirths."

99. How is wisdom in release knowledge of the end of the round of rebirths through deliverance? Through renunciation one releases sensual desire - wisdom in release is knowledge of the end of the round of rebirths through deliverance. Through non-anger one releases anger - wisdom in release is knowledge of the end of the round of rebirths through deliverance. Through perception of light one releases sloth and torpor - wisdom in release is knowledge of the end of the round of rebirths through deliverance. Through non-distraction one releases restlessness - wisdom in release is knowledge of the end of the round of rebirths through deliverance. Through defining of phenomena one releases sceptical doubt - wisdom in release is knowledge of the end of the round of rebirths through deliverance, etc. By the path of arahantship one releases all mental defilements - wisdom in release is knowledge of the end of the round of rebirths through deliverance. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in release is knowledge of the end of the round of rebirths through deliverance."

100. How is wisdom regarding the true meaning knowledge of the turning away from the truths? Fully understanding the meaning of oppression, the meaning of being conditioned, the meaning of torment, and the meaning of change of suffering, one turns away - wisdom regarding the true meaning is knowledge of the turning away from the truths. Abandoning the meaning of accumulation, the meaning of source, the meaning of bondage, and the meaning of impediment of the origin, one turns away - wisdom regarding the true meaning is knowledge of the turning away from the truths. Realizing the meaning of escape, the meaning of seclusion, the meaning of being unconditioned, and the meaning of deathlessness of cessation, one turns away - wisdom regarding the true meaning is knowledge of the turning away from the truths. Developing the meaning of leading out, the meaning of cause, the meaning of seeing, and the meaning of authority of the path, one turns away - wisdom regarding the true meaning is knowledge of the turning away from the truths.

Transformation of perception, mental transformation, transformation of consciousness, transformation of knowledge, transformation of deliverance, turning away from the truths. Perceiving, one turns away - transformation of perception. Intending, one turns away - mental transformation. Cognizing, one turns away - transformation of consciousness. Making knowledge, one turns away - transformation of knowledge. Relinquishing, one turns away - transformation of deliverance. Turning away regarding the true meaning - turning away from the truths.

Where there is transformation of perception, there is mental transformation. Where there is mental transformation, there is transformation of perception. Where there is transformation of perception and mental transformation, there is transformation of consciousness. Where there is transformation of consciousness, there is transformation of perception and mental transformation. Where there is transformation of perception, mental transformation, and transformation of consciousness, there is transformation of knowledge. Where there is transformation of knowledge, there is transformation of perception, mental transformation, and transformation of consciousness. Where there is transformation of perception, mental transformation, transformation of consciousness, and transformation of knowledge, there is transformation of deliverance. Where there is transformation of deliverance, there is transformation of perception, mental transformation, transformation of consciousness, and transformation of knowledge. Where there is transformation of perception, mental transformation, transformation of consciousness, transformation of knowledge, and transformation of deliverance, there is turning away from the truths. Where there is turning away from the truths, there is transformation of perception, mental transformation, transformation of consciousness, transformation of knowledge, and transformation of deliverance. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom regarding the true meaning is knowledge of the turning away from the truths."

The analytic explanation of knowledge of the six rounds of rebirths is the forty-ninth.

50.

Analytic Explanation of Knowledge of Various Kinds of Supernormal Power

101. How is wisdom in the sense of success through the power of determination, with the unification of both body and mind, and with the perception of happiness and the perception of lightness, knowledge of various kinds of supernormal power? Here a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. He develops the mind in these four bases for spiritual power, tames it, makes it soft and workable. Having developed the mind in these four bases for spiritual power, having tamed it, having made it soft and workable, he puts together the body in the mind, puts together the mind in the body, diverts the mind by the power of the body, diverts the body by the power of the mind, determines the mind by the power of the body, determines the body by the power of the mind; Having diverted the mind by the power of the body, having diverted the body by the power of the mind, having determined the mind by the power of the body, having determined the body by the power of the mind, having entered upon the perception of happiness and the perception of lightness in the body, he dwells. With the mind thus developed, pure and bright, he directs and inclines the mind towards the knowledge of various kinds of supernormal power. He experiences the various kinds of supernormal power.

102. Having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; He exercises mastery with his body even as far as the Brahma world. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the sense of success through the power of determination, with the unification of both body and mind, and with the perception of happiness and the perception of lightness, is knowledge of various kinds of supernormal power".

The analytic explanation of knowledge of various kinds of supernormal power is the fiftieth.

51.

Analytic Explanation of Knowledge of Purification of the Ear-Element

103. How is wisdom in penetrating the signs of sounds of diversity and unity through the diffusion of applied thought knowledge of purification of the ear-element? Here a monk develops concentration due to desire... etc. concentration due to energy... concentration due to mind, He develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. He develops the mind in these four bases for spiritual power, tames it, makes it soft and workable. Having developed the mind in these four bases for spiritual power, having tamed it, having made it soft and workable, he attends to the sign of sounds of sounds that are far, attends to the sign of sounds of sounds that are near, attends to the sign of sounds of sounds that are gross, attends to the sign of sounds of sounds that are subtle, attends to the sign of sounds of sounds that are smooth and smooth, attends to the sign of sounds of sounds in the eastern direction, attends to the sign of sounds of sounds in the western direction, attends to the sign of sounds of sounds in the northern direction, attends to the sign of sounds of sounds in the southern direction, attends to the sign of sounds of sounds in the eastern intermediate direction, attends to the sign of sounds of sounds in the western intermediate direction, attends to the sign of sounds of sounds in the northern intermediate direction, attends to the sign of sounds of sounds in the southern intermediate direction, attends to the sign of sounds of sounds in the lower direction, attends to the sign of sounds of sounds in the upper direction. With the mind thus developed, pure and bright, he directs and inclines the mind towards knowledge of purification of the ear-element. With the divine ear-element, purified and surpassing the human, he hears both sounds - divine and human, whether far or near. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in penetrating the signs of sounds of diversity and unity through the diffusion of applied thought is knowledge of purification of the ear-element."

The analytic explanation of knowledge of purification of the ear-element is the fifty-first.

52.

Analytic Explanation of Knowledge of Others' Mental States

104. How is wisdom in penetrating the conduct of consciousness of diversity and unity through the diffusion of the three kinds of consciousness by means of the clarity of the faculties knowledge of others' mental states? Here a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, concentration due to energy, etc. concentration due to mind, etc. He develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. He develops the mind in these four bases for spiritual power, tames it, makes it soft and workable. Having developed the mind in these four bases for spiritual power, having tamed it, having made it soft and workable, he thus understands - "This materiality has arisen from the pleasure faculty, this materiality has arisen from the displeasure faculty, this materiality has arisen from the equanimity faculty." With the mind thus developed, pure and bright, he directs and inclines the mind towards knowledge of others' mental states. He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as "a mind with lust", he understands a mind without lust as "a mind without lust", a mind with hate, etc. a mind without hate, a mind with delusion, a mind without delusion, a contracted mind, a distracted mind, an exalted mind, a not exalted mind, a surpassed mind, an unsurpassed mind, a concentrated mind, an unconcentrated mind, a liberated mind, he understands an unliberated mind as "an unliberated mind". That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in penetrating the conduct of consciousness of diversity and unity through the diffusion of the three kinds of consciousness by means of the clarity of the faculties is knowledge of others' mental states."

The analytic explanation of knowledge of others' mental states is the fifty-second.

53.

Analytic Explanation of Knowledge of Recollecting Past Lives

105. How is wisdom in penetrating phenomena occurring through conditions by means of the diffusion of action of diversity and unity the knowledge of recollecting past lives? Here a monk develops concentration due to desire... etc. having made it soft and workable, he thus understands - "When this exists, that comes to be; from the arising of this, that arises, that is to say - with ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be; Thus is the origin of this whole mass of suffering."

With the mind thus developed, pure and bright, he directs and inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - 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 cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - "There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here." Thus with aspects and terms he recollects manifold past lives. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in penetrating phenomena occurring through conditions by means of the diffusion of action of diversity and unity is knowledge of recollecting past lives."

The analytic explanation of knowledge of recollecting past lives is the fifty-third.

54.

Analytic Explanation of Knowledge of the Divine Eye

106. How is wisdom in the meaning of seeing the signs of material phenomena of diversity and unity by means of light knowledge of the divine eye? Here a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, concentration due to energy, etc. concentration due to mind, etc. He develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. He develops the mind in these four bases for spiritual power, tames it, makes it soft and workable. Having developed the mind in these four bases for spiritual power, having tamed it, having made it soft and workable, he attends to the perception of light, determines the perception of day - "As by day so by night, as by night so by day." Thus with an open mind, unobstructed, he develops a mind of luminosity. With the mind thus developed, pure and bright, he directs and inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views; upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views; upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world." Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the meaning of seeing the signs of material phenomena of diversity and unity by means of light is knowledge of the divine eye."

The analytic explanation of knowledge of the divine eye is the fifty-fourth.

55.

Analytic Explanation of Knowledge of the Elimination of Mental Corruptions

107. How is wisdom in the mastery of the three faculties in sixty-four ways knowledge of the elimination of mental corruptions? Of which three faculties? The faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge.

To how many states does the faculty of "I shall know the unknown" go, to how many states does the faculty of final knowledge go, to how many states does the faculty of one who has final knowledge go? The faculty of "I shall know the unknown" goes to one state - the path of stream-entry. The faculty of final knowledge goes to six states - the fruition of stream-entry, the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arahantship. The faculty of one who has final knowledge goes to one state - the fruition of arahantship.

At the moment of the path of stream-entry, for the faculty of "I shall know the unknown", the faith faculty has decision as its retinue, the energy faculty has exertion as its retinue, the mindfulness faculty has establishing as its retinue, the concentration faculty has non-distraction as its retinue, the wisdom faculty has seeing as its retinue, the mind faculty has cognition as its retinue, the pleasure faculty has flowing as its retinue, the life faculty has authority over the continuity of occurrence as its retinue. At the moment of the path of stream-entry, the mental states arisen, except for consciousness-originated materiality, are all wholesome, are all without mental corruptions, are all leading to liberation, are all leading to non-accumulation, are all supramundane, are all having Nibbāna as object. At the moment of the path of stream-entry, for the faculty of "I shall know the unknown", these eight faculties are retinue by conascence, are retinue by mutuality, are retinue by support, are retinue by association, are accompanied, are conascent, are conjoined, are associated. These are both its modes and its retinue.

At the moment of the fruition of stream-entry, for the faculty of final knowledge, the faith faculty has decision as its retinue, the energy faculty has exertion as its retinue, the mindfulness faculty has establishing as its retinue, the concentration faculty has non-distraction as its retinue, the wisdom faculty has seeing as its retinue, the mind faculty has cognition as its retinue, the pleasure faculty has flowing as its retinue, the life faculty has authority over the continuity of occurrence as its retinue. At the moment of the fruition of stream-entry, the mental states arisen are all indeterminate, except for consciousness-originated materiality, are all without mental corruptions, are all supramundane, are all having Nibbāna as object. At the moment of the fruition of stream-entry, for the faculty of final knowledge, these eight faculties are retinue by conascence, are retinue by mutuality, are retinue by support, are retinue by association, are accompanied, are conascent, are conjoined, are associated. These are both its modes and its retinue.

At the moment of the path of once-returning, etc. At the moment of the fruition of once-returning, etc. At the moment of the path of non-returning, etc. At the moment of the fruition of non-returning, etc. At the moment of the path of arahantship, for the faculty of final knowledge, the faith faculty has decision as its retinue, etc. the life faculty has authority over the continuity of occurrence as its retinue. At the moment of the path of arahantship, the mental states arisen, except for consciousness-originated materiality, are all wholesome, are all without mental corruptions, are all leading to liberation, are all leading to non-accumulation, are all supramundane, are all having Nibbāna as object. At the moment of the path of arahantship, for the faculty of final knowledge, these eight faculties are retinue by conascence, are retinue by mutuality, are retinue by support, are retinue by association, are accompanied, are conascent, are conjoined, are associated. These are both its modes and its retinue.

At the moment of the fruition of arahantship, for the faculty of one who has final knowledge, the faith faculty has decision as its retinue, the energy faculty has exertion as its retinue, the mindfulness faculty has establishing as its retinue, the concentration faculty has non-distraction as its retinue, the wisdom faculty has seeing as its retinue, the mind faculty has cognition as its retinue, the pleasure faculty has flowing as its retinue, the life faculty has authority over the continuity of occurrence as its retinue. At the moment of the fruition of arahantship, the mental states arisen are all indeterminate, except for consciousness-originated materiality, are all without mental corruptions, are all supramundane, are all having Nibbāna as object. At the moment of the fruition of arahantship, for the faculty of one who has final knowledge, these eight faculties are retinue by conascence, are retinue by mutuality, are retinue by support, are retinue by association, are accompanied, are conascent, are conjoined, are associated. These are both its modes and its retinue. Thus these eight sets of eight are sixty-four.

"Mental corruptions": what are those mental corruptions? Mental corruption of sensuality, mental corruption of existence, mental corruption of wrong view, mental corruption of ignorance. Where are these mental corruptions exhausted? By the path of stream-entry, the mental corruption of wrong view is exhausted without remainder, the mental corruption of sensuality leading to the realms of misery is exhausted, the mental corruption of existence leading to the realms of misery is exhausted, the mental corruption of ignorance leading to the realms of misery is exhausted. Here these mental corruptions are exhausted. By the path of once-returning, the gross mental corruption of sensuality is exhausted, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of non-returning, the mental corruption of sensuality is exhausted without remainder, the co-existent mental corruption of existence is exhausted, the co-existent mental corruption of ignorance is exhausted. Here these mental corruptions are exhausted. By the path of arahantship, the mental corruption of existence is exhausted without remainder, the mental corruption of ignorance is exhausted without remainder. Here these mental corruptions are exhausted. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the mastery of the three faculties in sixty-four ways is knowledge of the elimination of mental corruptions."

The analytic explanation of knowledge of the elimination of mental corruptions is the fifty-fifth.

56-63.

Analytic Explanation of the Dyad of the Tetrad of Knowledge of Truth

108. How is wisdom in the meaning of full understanding knowledge of suffering, wisdom in the meaning of abandoning knowledge of origin, wisdom in the meaning of realization knowledge of cessation, wisdom in the meaning of development knowledge of the path? Suffering has the meaning of oppression, the meaning of conditioned, the meaning of torment, the meaning of change, the meaning of being fully understood; the origin has the meaning of accumulation, the meaning of source, the meaning of bondage, the meaning of impediment, the meaning of abandoning; cessation has the meaning of escape, the meaning of seclusion, the meaning of unconditioned, the meaning of deathlessness, the meaning of realization; the path has the meaning of deliverance, the meaning of cause, the meaning of seeing, the meaning of authority, the meaning of development. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Wisdom in the meaning of full understanding is knowledge of suffering, wisdom in the meaning of abandoning is knowledge of origin, wisdom in the meaning of realization is knowledge of cessation, wisdom in the meaning of development is knowledge of the path."

109. How is there knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering? The knowledge of one possessing the path is this knowledge of suffering, this knowledge of the origin of suffering, this knowledge of the cessation of suffering, this knowledge of the practice leading to the cessation of suffering.

Therein, what is knowledge of suffering? Whatever wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, discrimination, counter-discrimination, erudition, proficiency, skill, analysis, thought, examination, understanding, intelligence, guidance, insight, full awareness, goad, wisdom, wisdom faculty, power of wisdom, knife of wisdom, mansion of wisdom, light of wisdom, radiance of wisdom, lamp of wisdom, jewel of wisdom, non-delusion, investigation of phenomena, right view that arises referring to suffering - this is called knowledge of suffering. Referring to the origin of suffering, etc. Referring to the cessation of suffering, etc. Whatever wisdom, understanding, etc. that arises referring to the practice leading to the cessation of suffering, non-delusion, investigation of phenomena, right view - this is called knowledge of the practice leading to the cessation of suffering. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering."

The analytic explanation of the dyad of the tetrad of knowledge of truth is the sixty-third.

64-67.

Analytic Explanation of Knowledge of Pure Analytical Knowledge

110. How is there knowledge of analytical knowledge of meaning, knowledge of analytical knowledge of phenomena, knowledge of analytical knowledge of language, knowledge of analytical knowledge of discernment? Knowledge regarding meanings is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding languages is analytical knowledge of language, knowledge regarding discernment is analytical knowledge of discernment. Wisdom in the diversity of meanings is knowledge of analytical knowledge of meaning, wisdom in the diversity of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the diversity of language is knowledge of analytical knowledge of language, wisdom in the diversity of discernment is knowledge of analytical knowledge of discernment, wisdom in the determination of meaning is knowledge of analytical knowledge of meaning, wisdom in the determination of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the determination of language is knowledge of analytical knowledge of language, wisdom in the determination of discernment is knowledge of analytical knowledge of discernment.

Wisdom in the discernment of meaning is knowledge of analytical knowledge of meaning, wisdom in the discernment of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the discernment of language is knowledge of analytical knowledge of language, wisdom in the discernment of discernment is knowledge of analytical knowledge of discernment. Wisdom in the discrimination of meaning is knowledge of analytical knowledge of meaning, wisdom in the discrimination of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the discrimination of language is knowledge of analytical knowledge of language, wisdom in the discrimination of discernment is knowledge of analytical knowledge of discernment.

Wisdom in the variety of meaning is knowledge of analytical knowledge of meaning, wisdom in the variety of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the variety of language is knowledge of analytical knowledge of language, wisdom in the variety of discernment is knowledge of analytical knowledge of discernment. Wisdom in the production of meaning is knowledge of analytical knowledge of meaning, wisdom in the production of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the production of language is knowledge of analytical knowledge of language, wisdom in the production of discernment is knowledge of analytical knowledge of discernment.

Wisdom in the illumination of meaning is knowledge of analytical knowledge of meaning, wisdom in the illumination of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the illumination of language is knowledge of analytical knowledge of language, wisdom in the illumination of discernment is knowledge of analytical knowledge of discernment. Wisdom in the shining of meaning is knowledge of analytical knowledge of meaning, wisdom in the shining of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the shining of language is knowledge of analytical knowledge of language, wisdom in the shining of discernment is knowledge of analytical knowledge of discernment. Wisdom in the proclamation of meaning is knowledge of analytical knowledge of meaning, wisdom in the proclamation of phenomena is knowledge of analytical knowledge of phenomena, wisdom in the proclamation of language is knowledge of analytical knowledge of language, wisdom in the proclamation of discernment is knowledge of analytical knowledge of discernment. That is knowledge in the meaning of knowing, wisdom in the meaning of understanding. Therefore it is said - "knowledge of analytical knowledge of meaning, knowledge of analytical knowledge of phenomena, knowledge of analytical knowledge of language, knowledge of analytical knowledge of discernment".

The analytic explanation of knowledge of pure analytical knowledge is the sixty-seventh.

68.

Analytic Explanation of Knowledge of the Degree of Maturity of Faculties

111. What is the Tathāgata's knowledge of the diversity of faculties? Here the Tathāgata sees beings with little dust in their eyes, with much dust in their eyes, with sharp faculties, with soft faculties, of good disposition, of poor disposition, easy to instruct, difficult to instruct, some seeing the danger in the world beyond and in fault, some not seeing the danger in the world beyond and in fault.

With little dust in their eyes, with much dust in their eyes: a person with faith has little dust in their eyes, a person without faith has much dust in their eyes. A person putting forth strenuous energy has little dust in their eyes, a lazy person has much dust in their eyes. A mindful person has little dust in their eyes, an unmindful person has much dust in their eyes. A concentrated person has little dust in their eyes, an unconcentrated person has much dust in their eyes. A wise person has little dust in their eyes, an unwise person has much dust in their eyes.

With sharp faculties, with soft faculties: a person with faith has sharp faculties, a person without faith has soft faculties. A person putting forth strenuous energy has sharp faculties, a lazy person has soft faculties. A mindful person has sharp faculties, an unmindful person has soft faculties. A concentrated person has sharp faculties, an unconcentrated person has soft faculties. A wise person has sharp faculties, an unwise person has soft faculties.

Of good disposition, of poor disposition: a person with faith is of good disposition, a person without faith is of poor disposition. A person putting forth strenuous energy is of good disposition, a lazy person is of poor disposition. A mindful person is of good disposition, an unmindful person is of poor disposition. A concentrated person is of good disposition, an unconcentrated person is of poor disposition. A wise person is of good disposition, an unwise person is of poor disposition.

Easy to instruct, difficult to instruct: a person with faith is easy to instruct, a person without faith is difficult to instruct. A person putting forth strenuous energy is easy to instruct, a lazy person is difficult to instruct. A mindful person is easy to instruct, an unmindful person is difficult to instruct. A concentrated person is easy to instruct, an unconcentrated person is difficult to instruct. A wise person is easy to instruct, an unwise person is difficult to instruct.

Some seeing the danger in the world beyond and in fault, some not seeing the danger in the world beyond and in fault: a person with faith sees the danger in the world beyond and in fault, a person without faith does not see the danger in the world beyond and in fault. A person putting forth strenuous energy sees the danger in the world beyond and in fault, a lazy person does not see the danger in the world beyond and in fault. A mindful person sees the danger in the world beyond and in fault, an unmindful person does not see the danger in the world beyond and in fault. A concentrated person sees the danger in the world beyond and in fault, an unconcentrated person does not see the danger in the world beyond and in fault. A wise person sees the danger in the world beyond and in fault, an unwise person does not see the danger in the world beyond and in fault.

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

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

"Faults" means all mental defilements are faults, all misconducts are faults, all volitional activities are faults, all actions leading to existence are faults. Thus in this world and in this fault a sharp perception of fear is present, just as towards a murderer with drawn sword. By these fifty ways one knows, sees, directly knows, and penetrates these five faculties - this is the Tathāgata's knowledge of the diversity of faculties.

The analytic explanation of knowledge of the degree of maturity of faculties is the sixty-eighth.

69.

Analytic Explanation of Knowledge of Inclinations and Underlying Tendencies

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

Or else, not approaching these two extremes, acquiescence in conformity with phenomena that are dependently arisen through specific conditionality is attained, or knowledge as it really is. Even while one is pursuing sensual pleasure, he knows - "This person is inclined towards sensual pleasure, has sensual pleasure as their inclination, is intent upon sensual pleasure." Even while one is pursuing sensual pleasure, he knows - "This person is inclined towards renunciation, has renunciation as their inclination, is intent upon renunciation." Even while one is pursuing renunciation, he knows - "This person is inclined towards renunciation, has renunciation as their inclination, is intent upon renunciation." Even while one is pursuing renunciation, he knows - "This person is inclined towards sensual pleasure, has sensual pleasure as their inclination, is intent upon sensual pleasure." Even while one is pursuing anger, he knows - "This person is inclined towards anger, has anger as their inclination, is intent upon anger." Even while one is pursuing anger, he knows - "This person is inclined towards non-anger, has non-anger as their inclination, is intent upon non-anger." Even while one is pursuing non-anger, he knows - "This person is inclined towards non-anger, has non-anger as their inclination, is intent upon non-anger." Even while one is pursuing non-anger, he knows - "This person is inclined towards anger, has anger as their inclination, is intent upon anger." Even while one is pursuing sloth and torpor, he knows - "This person is inclined towards sloth and torpor, has sloth and torpor as their inclination, is intent upon sloth and torpor." Even while one is pursuing sloth and torpor, he knows - "This person is inclined towards the perception of light, has the perception of light as their inclination, is intent upon the perception of light." Even while one is pursuing the perception of light, he knows - "This person is inclined towards the perception of light, has the perception of light as their inclination, is intent upon the perception of light." Even while one is pursuing the perception of light, he knows - "This person is inclined towards sloth and torpor, has sloth and torpor as their inclination, is intent upon sloth and torpor." This is beings' inclination.

114. And what is beings' underlying tendency? Seven underlying tendencies – the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to wrong view, the underlying tendency to sceptical doubt, the underlying tendency to lust for existence, the underlying tendency to ignorance. Whatever in the world has a dear nature and a pleasant nature, here beings' underlying tendency to sensual lust underlies. Whatever in the world has an unpleasant nature and a disagreeable nature, here beings' underlying tendency to aversion underlies. Thus in these two states ignorance is involved; conceit and wrong view and sceptical doubt should be seen as co-existent with that. This is beings' underlying tendency.

And what is beings' temperament? Meritorious volitional activity, demeritorious volitional activity, imperturbable volitional activity, whether of limited plane or of great plane. This is beings' temperament.

115. And what is beings' disposition? There are beings of inferior disposition, there are beings of superior disposition. Beings of inferior disposition associate with, keep company with, and attend upon beings of inferior disposition. Beings of superior disposition associate with, keep company with, and attend upon beings of superior disposition. In the past too, beings of inferior disposition associated with, kept company with, and attended upon beings of inferior disposition; beings of superior disposition associated with, kept company with, and attended upon beings of superior disposition. In the future too, beings of inferior disposition will associate with, keep company with, and attend upon beings of inferior disposition; beings of superior disposition will associate with, keep company with, and attend upon beings of superior disposition. This is beings' disposition.

Which beings are incapable? Those beings who are possessed of obstruction by kamma, possessed of obstruction by mental defilements, possessed of obstruction by kamma results, faithless, without desire, lacking wisdom, incapable of entering upon the fixed course, the right path, in wholesome mental states - these beings are incapable.

Which beings are capable? Those beings who are not possessed of obstruction by kamma, not possessed of obstruction by mental defilements, not possessed of obstruction by kamma results, with faith, with desire, wise, capable of entering upon the fixed course, the right path, in wholesome mental states - these beings are capable. This is the Tathāgata's knowledge of beings' inclinations and underlying tendencies.

The analytic explanation of knowledge of inclinations and underlying tendencies is the sixty-ninth.

70.

Analytic Explanation of Knowledge of the Twin Miracle

116. What is the Tathāgata's knowledge of the twin miracle? Here the Tathāgata performs the twin miracle not shared with disciples. From the upper body a great mass of fire proceeds, from the lower body a torrent of water proceeds; from the lower body a great mass of fire proceeds, from the upper body a torrent of water proceeds; from the eastern side of the body a great mass of fire proceeds, from the western side of the body a torrent of water proceeds; from the western side of the body a great mass of fire proceeds, from the eastern side of the body a torrent of water proceeds; from the right eye a great mass of fire proceeds, from the left eye a torrent of water proceeds; from the left eye a great mass of fire proceeds, from the right eye a torrent of water proceeds; from the right ear a great mass of fire proceeds, from the left ear a torrent of water proceeds; from the left ear a great mass of fire proceeds, from the right ear a torrent of water proceeds; from the right nostril a great mass of fire proceeds, from the left nostril a torrent of water proceeds; from the left nostril a great mass of fire proceeds, from the right nostril a torrent of water proceeds; from the right shoulder a great mass of fire proceeds, from the left shoulder a torrent of water proceeds; from the left shoulder a great mass of fire proceeds, from the right shoulder a torrent of water proceeds; from the right hand a great mass of fire proceeds, from the left hand a torrent of water proceeds; from the left hand a great mass of fire proceeds, from the right hand a torrent of water proceeds; from the right side a great mass of fire proceeds, from the left side a torrent of water proceeds; from the left side a great mass of fire proceeds, from the right side a torrent of water proceeds; from the right foot a great mass of fire proceeds, from the left foot a torrent of water proceeds; from the left foot a great mass of fire proceeds, from the right foot a torrent of water proceeds; from each finger a great mass of fire proceeds, from the spaces between the fingers a torrent of water proceeds; from the spaces between the fingers a great mass of fire proceeds, from each finger a torrent of water proceeds; from each hair a great mass of fire proceeds, from each hair a torrent of water proceeds; from each pore a great mass of fire proceeds, from each pore a torrent of water proceeds.

Of six colours - blue, yellow, red, white, crimson, and luminous - the Blessed One walks up and down, the created one stands or sits down or lies down. The Blessed One stands, the created one walks up and down or sits down or lies down. The Blessed One sits down, the created one walks up and down or stands or lies down. The Blessed One lies down, the created one walks up and down or stands or sits down. The created one walks up and down, the Blessed One stands or sits down or lies down. The created one stands, the Blessed One walks up and down or sits down or lies down. The created one sits down, the Blessed One walks up and down or stands or lies down. The created one lies down, the Blessed One walks up and down or stands or sits down. This is the Tathāgata's knowledge of the twin miracle.

The analytic explanation of knowledge of the twin miracle is the seventieth.

71.

Analytic Explanation of Knowledge of Great Compassion

117. What is the Tathāgata's knowledge of the great compassion attainment? In many ways, for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world community is ablaze" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world community is energetic" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world community has set out" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world community has entered upon a wrong path" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world is being carried away, unstable" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world is without shelter, without a lord" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world is without ownership, one must go having abandoned all" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world is deficient, unsatisfied, a slave of craving" - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. "The world community is without protection" - for those seeing, etc. "The world community is without shelter" - for those seeing, etc. "The world community is without refuge" - for those seeing, etc. "The world community has become without refuge" - for those seeing, etc.

"The world is agitated, not calmed" - for those seeing, etc. "The world community is with darts, pierced by many darts; for it there is no other one to extract the darts, except for me" - for those seeing, etc. "The world community is obstructed by the darkness of ignorance, egg-like, thrown into the cage of defilements; for it there is no other one to show the light, except for me" - for those seeing, etc. "The world community gone to ignorance, egg-like, enveloped, become like a tangled ball of thread, become like a matted ball of string, become like muñja grass and pabbaja reeds, does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths" - for those seeing, etc. "The world community is smeared with the poison-fault of ignorance, become mired in the mud of defilements" - for those seeing, etc. "The world community is entangled by the tangle of lust, hate, and delusion; for it there is no other one to untangle the tangle, except for me" - for those seeing, etc.

The world's inhabitants are fastened to the junction of craving - for those seeing, etc. The world's inhabitants are spread over by the net of craving - for those seeing, etc. The world's inhabitants are carried away by the stream of craving - for those seeing, etc. The world's inhabitants are connected by the mental fetter of craving - for those seeing, etc. The world's inhabitants are followed by the underlying tendency of craving - for those seeing, etc. The world's inhabitants are tormented by the torment of craving - for those seeing, etc. The world's inhabitants are burnt by the fever of craving - for those seeing, etc.

The world's inhabitants are fastened to the junction of wrong view - for those seeing, etc. The world's inhabitants are spread over by the net of wrong view - for those seeing, etc. The world's inhabitants are carried away by the stream of wrong view - for those seeing, etc. The world's inhabitants are connected by the mental fetter of wrong view - for those seeing, etc. The world's inhabitants are followed by the underlying tendency to wrong view - for those seeing, etc. The world's inhabitants are tormented by the torment of wrong view - for those seeing, etc. The world's inhabitants are burnt by the fever of wrong view - for those seeing, etc.

The world's inhabitants are accompanied by birth - for those seeing, etc. The world's inhabitants are followed by ageing - for those seeing, etc. The world's inhabitants are overcome by illness - for those seeing, etc. The world's inhabitants are afflicted by death - for those seeing, etc. The world's inhabitants are established in suffering - for those seeing, etc.

The world community is ensnared by craving - for those seeing, etc. The world community is fenced in by the wall of ageing - for those seeing, etc. The world community is fenced in by the snare of death - for those seeing, etc. The world community is bound by great bondage - by the bondage of lust, by the bondage of hate, by the bondage of delusion, by the bondage of conceit, by the bondage of wrong view, by the bondage of mental defilement, by the bondage of misconduct; there is no one else who can release it from bondage, except for me - for those seeing, etc. The world community has entered upon great confinement; there is no one else who can show it an opening, except for me - for those seeing, etc. The world community is obstructed by a great impediment; there is no one else who can cut through the impediment, except for me - for those seeing, etc. The world community has fallen into a great precipice; there is no one else who can raise it from the precipice, except for me - for those seeing, etc. The world community has entered upon a great wilderness; there is no one else who can help it across the wilderness, except for me - for those seeing, etc. The world community has entered upon the great round of rebirths; there is no one else who can release it from the round of rebirths, except for me - for those seeing, etc. The world community rolls about in a great difficult passage; there is no one else who can raise it from the difficult passage, except for me - for those seeing, etc. The world community has sunk into a great marsh; there is no one else who can raise it from the marsh, except for me - for those seeing, etc.

The world community is afflicted - for those seeing, etc. the world community is blazing - with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with ageing, with death, with sorrows, with lamentations, with sufferings, with displeasures, with anguishes; there is no one else who can extinguish it, except for me - for those seeing, etc. the world community, taken up, is destroyed, always without shelter, like a thief who has received the rod - for those seeing, etc. the world community is bound by the bondage of faults, standing before the place of execution; there is no one else who can release it from bondage, except for me - for those seeing, etc. the world community is without a protector, having reached the highest state of wretchedness; there is no one else who can protect it, except for me - for those seeing, etc. the world community is overwhelmed by suffering, oppressed for a long time - for those seeing, etc. the world community is bound, constantly thirsty - for those seeing, etc.

The world community is blind, without eyes - for those seeing, etc. the world community has its eye destroyed, without a guide - for those seeing, etc. the world community has plunged into the wrong path, having failed on the straight road; there is no one else who can bring it to the noble path, except for me - for those seeing, etc. the world community has plunged into the great flood; there is no one else who can lift it from the flood, except for me - for those seeing, etc.

118. The world's inhabitants are obsessed by two wrong views - for those seeing, etc. The world's inhabitants have gone wrong through three kinds of misconduct - for those seeing, etc. The world's inhabitants are bound by four mental bonds, yoked to the four mental bonds - for those seeing, etc. The world's inhabitants are tied by four mental knots - for those seeing, etc. The world's inhabitants cling through four kinds of clinging - for those seeing, etc. The world's inhabitants have ascended to the five destinations - for those seeing, etc. The world's inhabitants find pleasure in the five types of sensual pleasure - for those seeing, etc. The world's inhabitants are spread over by the five mental hindrances - for those seeing, etc. The world's inhabitants quarrel through the six sources of contention - for those seeing, etc. The world's inhabitants find pleasure in the six classes of craving - for those seeing, etc. The world's inhabitants are obsessed by six wrong views - for those seeing, etc. The world's inhabitants are followed by the seven underlying tendencies - for those seeing, etc. The world's inhabitants are connected by the seven mental fetters - for those seeing, etc. The world's inhabitants are raised by the seven kinds of conceit - for those seeing, etc. The world's inhabitants roll about through the eight worldly adversities - for those seeing, etc. The world's inhabitants have gone out through the eight wrong courses - for those seeing, etc. The world's inhabitants are corrupted by the eight faults of a person - for those seeing, etc. The world's inhabitants are struck by the nine grounds of resentment - for those seeing, etc. The world's inhabitants are raised by the nine kinds of conceit - for those seeing, etc. The world's inhabitants find pleasure in the nine states rooted in craving - for those seeing, etc. The world's inhabitants are defiled by the ten bases of mental defilements - for those seeing, etc. The world's inhabitants are struck by the ten grounds of resentment - for those seeing, etc. The world's inhabitants are endowed with the ten unwholesome courses of action - for those seeing, etc. The world's inhabitants are connected by the ten mental fetters - for those seeing, etc. The world's inhabitants have gone out through the ten wrong courses - for those seeing, etc. The world's inhabitants are endowed with wrong view of ten bases - for those seeing, etc. The world's inhabitants are endowed with the extreme-grasping view of ten bases - for those seeing, etc. The world's inhabitants are obsessed by the one hundred and eight obsessions of craving - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. The world's inhabitants are obsessed by sixty-two wrong views - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings.

I have crossed over, and the world has not crossed over; I am released, and the world is not released; I am tamed, and the world is untamed; I am peaceful, and the world is not peaceful; I am comforted, and the world is not comforted; I have attained final Nibbāna, and the world has not attained final Nibbāna; I am indeed able, having crossed over, to help others cross over; being released, to release; being tamed, to tame; being peaceful, to bring peace; being comforted, to comfort; having attained final Nibbāna, to lead others to final Nibbāna - for the Buddhas, the Blessed Ones, seeing, great compassion enters towards beings. This is the Tathāgata's knowledge of the great compassion attainment.

The analytic explanation of knowledge of great compassion is the seventy-first.

72-73.

Analytic Explanation of Knowledge of Omniscience

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

120. He knows all the past - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. He knows all the future - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. He knows all the present - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

Eye and forms, thus he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. Ear and sounds, etc. nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena, thus he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the meaning of impermanent, the meaning of suffering, the meaning of non-self, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of impermanent, the meaning of suffering, the meaning of non-self of matter, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as of feeling, etc. as far as of perception, etc. as far as of activities, etc. as far as of consciousness, etc. as far as of the eye, etc. the meaning of impermanent, the meaning of suffering, the meaning of non-self of ageing and death, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the meaning of direct knowledge for direct knowledge, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of full understanding for full understanding, etc. as far as the meaning of abandoning for abandoning, etc. as far as the meaning of meditative development for meditative development, etc. as far as the meaning of realization for realization, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the meaning of aggregate of the aggregates, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of element of the elements, etc. as far as the meaning of sense base of the sense bases, etc. as far as the meaning of conditioned of the conditioned, etc. as far as the meaning of unconditioned of the unconditioned, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as wholesome mental states, he knows all - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as unwholesome mental states, etc. as far as indeterminate mental states... as far as sensual-sphere mental states... as far as fine-material-sphere mental states... as far as immaterial-sphere mental states... as far as mental states not included, he knows all - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the meaning of suffering of suffering, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of origin of the origin, etc. as far as the meaning of cessation of cessation, etc. as far as the meaning of path of the path, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the meaning of analytical knowledge of meaning of the analytical knowledge of meaning, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of analytical knowledge of phenomena of the analytical knowledge of phenomena, etc. as far as the meaning of analytical knowledge of language of the analytical knowledge of language, etc. as far as the meaning of analytical knowledge of discernment of the analytical knowledge of discernment, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the knowledge of the higher and lower faculties, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the knowledge of beings' inclinations and underlying tendencies, etc. as far as the knowledge of the twin miracle, etc. as far as the knowledge of the great compassion attainment, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, he knows all that - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

121.

"The all-seeing one": in what sense is he the all-seeing one? Fourteen Buddha-knowledges. Knowledge of suffering is Buddha-knowledge, knowledge of the origin of suffering is Buddha-knowledge, knowledge of the cessation of suffering is Buddha-knowledge, knowledge of the practice leading to the cessation of suffering is Buddha-knowledge, knowledge of analytical knowledge of meaning is Buddha-knowledge, knowledge of analytical knowledge of phenomena is Buddha-knowledge, knowledge of analytical knowledge of language is Buddha-knowledge, knowledge of analytical knowledge of discernment is Buddha-knowledge, knowledge of the higher and lower faculties is Buddha-knowledge, knowledge of the inclinations and underlying tendencies of beings is Buddha-knowledge, knowledge of the twin miracle is Buddha-knowledge, knowledge of the great compassion attainment is Buddha-knowledge, the knowledge of omniscience is Buddha-knowledge, the unobstructed knowledge is Buddha-knowledge - these are the fourteen Buddha-knowledges. Of these fourteen Buddha-knowledges, eight knowledges are common to disciples; six knowledges are not shared with disciples.

As far as the meaning of suffering of suffering, all is known; there is no meaning of suffering that is unknown - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of suffering of suffering, all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is no meaning of suffering not touched by wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge. As far as the meaning of origin of the origin, etc. as far as the meaning of cessation of cessation... as far as the meaning of path of the path, etc. as far as the meaning of analytical knowledge of meaning of the analytical knowledge of meaning... as far as the meaning of analytical knowledge of phenomena of the analytical knowledge of phenomena... as far as the meaning of analytical knowledge of language of the analytical knowledge of language... as far as the meaning of analytical knowledge of discernment of the analytical knowledge of discernment, all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is no meaning of analytical knowledge of discernment not touched by wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as the knowledge of the higher and lower faculties, etc. as far as the knowledge of beings' inclinations and underlying tendencies, as far as the knowledge of the twin miracle, as far as the knowledge of the great compassion attainment; all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is nothing of the knowledge of the great compassion attainment not touched by wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

As far as in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is nothing not touched by wisdom - this is the knowledge of omniscience. There is no obstruction therein - this is the unobstructed knowledge.

The analytic explanation of knowledge of omniscience is the seventy-third.

The treatise on knowledge is concluded.

2.

Treatise on Views

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

[1] What is view? Adherence and clinging is view. [2] How many standpoints for views are there? There are eight standpoints for views. [3] How many prepossessions by views are there? There are eighteen prepossessions by views. [4] How many views are there? There are sixteen views. [5] How many adherences to views are there? There are three hundred adherences to views. [6] What is the uprooting of standpoints for views? The path of stream-entry is the uprooting of standpoints for views.

123. How is adherence and clinging view? Materiality thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Feeling thus: 'This is mine,' etc. perception thus: 'This is mine,' activities thus: 'This is mine,' consciousness thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. The eye thus: 'This is mine,' etc. the ear thus: 'This is mine,' the nose thus: 'This is mine,' the tongue thus: 'This is mine,' the body thus: 'This is mine,' the mind thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Material forms thus: 'This is mine,' etc. sounds thus: 'This is mine,' odours thus: 'This is mine,' flavours thus: 'This is mine,' tangible objects thus: 'This is mine,' mental phenomena thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Eye-consciousness thus: 'This is mine,' etc. ear-consciousness thus: 'This is mine,' nose-consciousness thus: 'This is mine,' tongue-consciousness thus: 'This is mine,' body-consciousness thus: 'This is mine,' mind-consciousness thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Eye-contact thus: 'This is mine,' etc. ear-contact thus: 'This is mine,' nose-contact thus: 'This is mine,' tongue-contact thus: 'This is mine,' body-contact thus: 'This is mine,' mind-contact thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Feeling born of eye-contact, etc. feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

Perception of material form thus: 'This is mine,' etc. Perception of sound thus: 'This is mine,' Perception of odour thus: 'This is mine,' Perception of flavour thus: 'This is mine,' Perception of tangible object thus: 'This is mine,' Perception of mental phenomena thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Volition regarding material form thus: 'This is mine,' etc. Volition regarding sound thus: 'This is mine,' Volition regarding odour thus: 'This is mine,' Volition regarding flavour thus: 'This is mine,' Volition regarding tangible object thus: 'This is mine,' Volition regarding mental phenomena thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Craving for visible form thus: 'This is mine,' etc. Craving for sound thus: 'This is mine,' Craving for odour thus: 'This is mine,' Craving for flavour thus: 'This is mine,' Craving for tangible object thus: 'This is mine,' Craving for mental objects thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Applied thought regarding material form thus: 'This is mine,' etc. Applied thought regarding sound thus: 'This is mine,' Applied thought regarding odour thus: 'This is mine,' Applied thought regarding flavour thus: 'This is mine,' Applied thought regarding tangible object thus: 'This is mine,' Applied thought regarding mental phenomena thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Sustained thought regarding material form thus: 'This is mine,' etc. Sustained thought regarding sound thus: 'This is mine,' Sustained thought regarding odour thus: 'This is mine,' Sustained thought regarding flavour thus: 'This is mine,' Sustained thought regarding tangible object thus: 'This is mine,' Sustained thought regarding mental phenomena thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

The solid element thus: 'This is mine,' etc. The liquid element thus: 'This is mine,' The heat element thus: 'This is mine,' The air element thus: 'This is mine,' The space element thus: 'This is mine,' The consciousness element thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. The earth kasiṇa thus: 'This is mine,' etc. The water kasiṇa, The fire kasiṇa, The air kasiṇa, The blue kasiṇa, The yellow kasiṇa, The red kasiṇa, The white kasiṇa, The space kasiṇa, The consciousness kasiṇa thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

Head hair thus: 'This is mine,' etc. Body hair thus: 'This is mine,' Nails thus: 'This is mine,' Teeth thus: 'This is mine,' Skin thus: 'This is mine,' Flesh thus: 'This is mine,' Sinews thus: 'This is mine,' Bones thus: 'This is mine,' Bone marrow thus: 'This is mine,' Kidneys thus: 'This is mine,' Heart thus: 'This is mine,' Liver thus: 'This is mine,' Pleura thus: 'This is mine,' Spleen thus: 'This is mine,' Lungs thus: 'This is mine,' Intestines thus: 'This is mine,' Mesentery thus: 'This is mine,' Undigested food thus: 'This is mine,' Excrement thus: 'This is mine,' Bile thus: 'This is mine,' Phlegm thus: 'This is mine,' Pus thus: 'This is mine,' Blood thus: 'This is mine,' Sweat thus: 'This is mine,' Fat thus: 'This is mine,' Tears thus: 'This is mine,' Grease thus: 'This is mine,' Spittle thus: 'This is mine,' Mucus of the nose thus: 'This is mine,' Synovial fluid thus: 'This is mine,' Urine thus: 'This is mine,' Brain thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

The eye sense base thus: 'This is mine,' etc. The visible form sense base thus: 'This is mine,' The ear sense base thus: 'This is mine,' The sound sense base thus: 'This is mine,' The nose sense base thus: 'This is mine,' The odour sense base thus: 'This is mine,' The tongue sense base thus: 'This is mine,' The flavour sense base thus: 'This is mine,' The body sense base thus: 'This is mine,' The touch sense base thus: 'This is mine,' The mind sense base thus: 'This is mine,' The mind-object sense base thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

The eye-element thus: 'This is mine,' etc. The material element thus: 'This is mine,' The eye-consciousness element thus: 'This is mine,' The ear-element thus: 'This is mine,' The sound element thus: 'This is mine,' The ear-consciousness element thus: 'This is mine,' The nose element thus: 'This is mine,' The odour element thus: 'This is mine,' The nose-consciousness element thus: 'This is mine,' The tongue-element thus: 'This is mine,' The flavour element thus: 'This is mine,' The tongue-consciousness element thus: 'This is mine,' The body element thus: 'This is mine,' The touch element thus: 'This is mine,' The body-consciousness element thus: 'This is mine,' The mind-element thus: 'This is mine,' The element of phenomena thus: 'This is mine,' The mind-consciousness element thus: 'This is mine, this I am, this is my self' - is adherence and clinging view.

The eye-faculty thus: "This is mine," etc. The ear-faculty thus: "This is mine," The nose-faculty thus: "This is mine," The tongue-faculty thus: "This is mine," The body-faculty thus: "This is mine," The mind-faculty thus: "This is mine," The life-faculty thus: "This is mine," The femininity-faculty thus: "This is mine," The masculinity-faculty thus: "This is mine," The faculty of pleasantness thus: "This is mine," The faculty of pain thus: "This is mine," The pleasure-faculty thus: "This is mine," The displeasure-faculty thus: "This is mine," The equanimity-faculty thus: "This is mine," The faith-faculty thus: "This is mine," The energy-faculty thus: "This is mine," The mindfulness-faculty thus: "This is mine," The concentration-faculty thus: "This is mine," The wisdom-faculty thus: "This is mine, this I am, this is my self" - is adherence and clinging view.

The sensual element thus: "This is mine," etc. The material element thus: 'This is mine,' The immaterial element thus: "This is mine," Sensual existence thus: "This is mine," Fine-material existence thus: "This is mine," Immaterial existence thus: "This is mine," Percipient existence thus: "This is mine," Non-percipient existence thus: "This is mine," Neither-percipient-nor-non-percipient existence thus: "This is mine," Single-aggregate constituent existence thus: "This is mine," Four-aggregate constituent existence thus: "This is mine," Five-aggregate constituent existence thus: "This is mine," The first meditative absorption thus: "This is mine," The second meditative absorption thus: "This is mine," The third meditative absorption thus: "This is mine," The fourth meditative absorption thus: "This is mine," The liberation of mind through friendliness thus: "This is mine," The liberation of mind through compassion thus: "This is mine," The liberation of mind through altruistic joy thus: "This is mine," The liberation of mind through equanimity thus: "This is mine," The attainment of the plane of infinite space thus: "This is mine," The attainment of the plane of infinite consciousness thus: "This is mine," The attainment of the plane of nothingness thus: "This is mine," The attainment of the plane of neither-perception-nor-non-perception thus: "This is mine, this I am, this is my self" - is adherence and clinging view.

Ignorance thus: 'This is mine,' etc. activities thus: 'This is mine,' consciousness thus: 'This is mine,' mentality-materiality thus: 'This is mine,' the six sense bases thus: 'This is mine,' contact thus: 'This is mine,' feeling thus: 'This is mine,' craving thus: 'This is mine,' clinging thus: 'This is mine,' existence thus: 'This is mine,' birth thus: 'This is mine,' ageing and death thus: 'This is mine, this I am, this is my self' - is adherence and clinging view. Thus adherence and clinging is view.

124. What are the eight standpoints for views? The aggregates are also a standpoint for views, ignorance is also a standpoint for views, contact is also a standpoint for views, perception is also a standpoint for views, applied thought is also a standpoint for views, unwise attention is also a standpoint for views, an evil friend is also a standpoint for views, the sound from others is also a standpoint for views.

The aggregates are the cause, the aggregates are the condition for the standpoint for views, with reference to the meaning of origination - thus the aggregates are also a standpoint for views. Ignorance is the cause, ignorance is the condition for the standpoint for views, with reference to the meaning of origination - thus ignorance is also a standpoint for views. Contact is the cause, contact is the condition for the standpoint for views, with reference to the meaning of origination - thus contact is also a standpoint for views. Perception is the cause, perception is the condition for the standpoint for views, with reference to the meaning of origination - thus perception is also a standpoint for views. Applied thought is the cause, applied thought is the condition for the standpoint for views, with reference to the meaning of origination - thus applied thought is also a standpoint for views. Unwise attention is the cause, unwise attention is the condition for the standpoint for views, with reference to the meaning of origination - thus unwise attention is also a standpoint for views. An evil friend is the cause, an evil friend is the condition for the standpoint for views, with reference to the meaning of origination - thus an evil friend is also a standpoint for views. The sound from others is the cause, the sound from others is the condition for the standpoint for views, with reference to the meaning of origination - thus the sound from others is also a standpoint for views. These are the eight standpoints for views.

125. What are the eighteen prepossessions by views? Whatever view is wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, dart of views, confinement of views, impediment of views, bondage of views, precipice of views, underlying tendency to wrong view, torment of views, fever of views, mental knot of views, clinging to views, adherence to views, adherence to views - these are the eighteen prepossessions by views.

126. What are the sixteen views? View of gratification, view of self, wrong view, identity view, eternalist view founded on identity, annihilationist view founded on identity, extreme-grasping view, view about the past, view about the future, fettering view, view shackled by conceit as "I", view shackled by conceit as "mine", view connected with the doctrine of self, view connected with the doctrine of the world, view of existence, view of non-existence - these are the sixteen views.

127. What are the three hundred adherences to views? In how many ways is there adherence to the view of gratification? In how many ways is there adherence to the view of self? In how many ways is there adherence to wrong view? In how many ways is there adherence to identity view? In how many ways is there adherence to the eternalist view founded on identity? In how many ways is there adherence to the annihilationist view founded on identity? In how many ways is there adherence to the extreme-grasping view? In how many ways is there adherence to the view about the past? In how many ways is there adherence to the view about the future? In how many ways is there adherence to the fettering view? In how many ways is there adherence to the view shackled by conceit as "I"? In how many ways is there adherence to the view shackled by conceit as "mine"? In how many ways is there adherence to the view connected with the doctrine of self? In how many ways is there adherence to the view connected with the doctrine of the world? In how many ways is there adherence to the view of existence? In how many ways is there adherence to the view of non-existence?

There is adherence to the view of gratification in thirty-five ways. There is adherence to the view of self in twenty ways. There is adherence to wrong view in ten ways. There is adherence to identity view in twenty ways. There is adherence to the eternalist view founded on identity in fifteen ways. There is adherence to the annihilationist view founded on identity in five ways. There is adherence to the extreme-grasping view in fifty ways. There is adherence to the view about the past in eighteen ways. There is adherence to the view about the future in forty-four ways. There is adherence to the fettering view in eighteen ways. There is adherence to the view shackled by conceit as "I" in eighteen ways. There is adherence to the view shackled by conceit as "mine" in eighteen ways. There is adherence to the view connected with the doctrine of self in twenty ways. There is adherence to the view connected with the doctrine of the world in eight ways. There is adherence to the view of existence in one way. There is adherence to the view of non-existence in one way.

1.

Analytic Explanation of the View of Gratification

128. In which thirty-five ways is there adherence to the view of gratification? Whatever happiness and pleasure arises dependent on matter, this is the gratification in matter - is adherence and clinging view. View is not gratification, gratification is not view. View is one thing, gratification is another. Whatever view and whatever gratification - this is called view of gratification.

View of gratification is wrong view, failure in view. A person possessed of that failure in view is one failing in view. A person failing in view should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? Because his view is evil. Whatever lust for view, that is not view. View is not lust. View is one thing, lust is another. Whatever view and whatever lust - this is called lust for view. A person possessed of that view and that lust is one infatuated with lust for view. A gift given to a person infatuated with lust for view is not of great fruit, not of great benefit. What is the reason for this? Because his view is evil, view of gratification, wrong view.

For a male person of wrong view there are only two destinations - hell or the animal realm. For a male person of wrong view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view is evil. Just as a neem seed, or a bitter gourd seed, or a bitter calabash seed, planted in moist earth, whatever earth-essence it takes up, and whatever water-essence it takes up, all that leads to bitterness, to pungency, to unpleasantness. What is the reason for this? Because the seed is evil. Just so, for a male person of wrong view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view is evil, view of gratification, wrong view.

Wrong view is wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, dart of views, confinement of views, impediment of views, bondage of views, precipice of views, underlying tendency to wrong view, torment of views, fever of views, mental knot of views, clinging to views, adherence to views, adherence to views - by these eighteen aspects there is the fetter of one whose mind is obsessed.

129. There are mental fetters that are also views, and there are mental fetters that are not views. Which are the mental fetters that are also views? Identity view, adherence to moral rules and austerities - these are mental fetters that are also views. Which are the mental fetters that are not views? The mental fetter of sensual lust, the mental fetter of aversion, the mental fetter of conceit, the mental fetter of sceptical doubt, the mental fetter of lust for existence, the mental fetter of envy, the mental fetter of stinginess, the mental fetter of attachment, the mental fetter of ignorance - these are mental fetters that are not views.

Whatever dependent on feeling, etc. whatever dependent on perception, etc. whatever dependent on activities, etc. whatever dependent on consciousness, whatever dependent on the eye, whatever dependent on the ear, whatever dependent on the nose, whatever dependent on the tongue, whatever dependent on the body, whatever dependent on the mind, whatever dependent on forms, whatever dependent on sounds, whatever dependent on odours, whatever dependent on flavours, whatever dependent on tangible objects, whatever dependent on mental phenomena, whatever dependent on eye-consciousness, whatever dependent on ear-consciousness, whatever dependent on nose-consciousness, whatever dependent on tongue-consciousness, whatever dependent on body-consciousness, whatever dependent on mind-consciousness, whatever dependent on eye-contact, whatever dependent on ear-contact, whatever dependent on nose-contact, whatever dependent on tongue-contact, whatever dependent on body-contact, whatever dependent on mind-contact, whatever dependent on feeling born of eye-contact, whatever dependent on feeling born of ear-contact, whatever dependent on feeling born of nose-contact, whatever dependent on feeling born of tongue-contact, whatever dependent on feeling born of body-contact, whatever happiness and pleasure arises dependent on feeling born of mind-contact, this is the gratification in feeling born of mind-contact - is adherence and clinging view. View is not gratification, gratification is not view. View is one thing, gratification is another. Whatever view and whatever gratification - this is called view of gratification.

View of gratification is wrong view, failure in view. A person possessed of that failure in view is one failing in view. A person failing in view should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? Because his view is evil. Whatever lust for view, that is not view. View is not lust. View is one thing, lust is another. Whatever view and whatever lust, this is called lust for view. A person possessed of that view and that lust is one infatuated with lust for view. A gift given to a person infatuated with lust for view is not of great fruit, not of great benefit. What is the reason for this? Because his view is evil, view of gratification, wrong view.

For a male person of wrong view there are only two destinations - hell or the animal realm. For a male person of wrong view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view is evil. Just as a neem seed, or a bitter gourd seed, or a bitter calabash seed, planted in moist earth, whatever earth-essence it takes up, and whatever water-essence it takes up, all that leads to bitterness, to pungency, to unpleasantness. What is the reason for this? Because the seed is evil. Just so, for a male person of wrong view, whatever bodily action is complete and taken upon oneself according to that view, and whatever verbal action... etc. and whatever mental action is complete and taken upon oneself according to that view, and whatever volition, and whatever longing, and whatever aspiration, and whatever activities - all those mental states lead to the undesirable, to the unpleasant, to the disagreeable, to harm, to suffering. What is the reason for this? Because his view is evil, view of gratification, wrong view.

Wrong view is wrong view, thicket of views... etc. adherence to views, adherence to views - by these eighteen aspects there is the fetter of one whose mind is obsessed.

There are mental fetters that are also views, and there are mental fetters that are not views. Which are the mental fetters that are also views? Identity view, adherence to moral rules and austerities - these are mental fetters that are also views. Which are the mental fetters that are not views? The mental fetter of sensual lust, the mental fetter of aversion, the mental fetter of conceit, the mental fetter of sceptical doubt, the mental fetter of lust for existence, the mental fetter of envy, the mental fetter of stinginess, the mental fetter of attachment, the mental fetter of ignorance - these are mental fetters that are not views. There is adherence to the view of gratification in thirty-five ways.

The analytic explanation of the view of gratification is the first.

2.

Analytic Explanation of the View of Self

130. In which twenty ways is there adherence to the view of self? Here an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; feeling... etc. Perception... etc. Activities... etc. he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

131. How does one regard matter as self? Here a certain one regards the earth kasiṇa as self - "Whatever is the earth kasiṇa, that is I; whoever is I, that is the earth kasiṇa." He regards the earth kasiṇa and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards the earth kasiṇa as self - "Whatever is the earth kasiṇa, that is I; whoever is I, that is the earth kasiṇa." He regards the earth kasiṇa and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on matter. View of self is wrong view, failure in view, etc. View of self is wrong view. For a male person of wrong view there are only two destinations, etc. these are mental fetters that are not views.

Here a certain one the water kasiṇa... The fire kasiṇa, The air kasiṇa, The blue kasiṇa, The yellow kasiṇa, The red kasiṇa, regards the white kasiṇa as self - "Whatever is the white kasiṇa, that is I; whoever is I, that is the white kasiṇa." He regards the white kasiṇa and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one, etc. regards the white kasiṇa and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on matter. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards matter as self.

How does one regard self as possessing matter? Here a certain one regards feeling... perception... activities... consciousness as self. He thinks thus: "This is my self. But this self of mine possesses matter through this matter." He regards self as possessing matter. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards feeling... etc. perception... activities... consciousness as self. He thinks thus: "This is my self. But this self possesses matter through this matter." He regards self as possessing matter. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the second view of self founded on matter. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards self as possessing matter.

How does one regard matter as in self? Here a certain one regards feeling... perception... activities... consciousness as self. He thinks thus: "This is my self. And in this self there is this matter." He regards matter as in self. Just as there might be a flower endowed with fragrance. A man might speak thus about it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here a certain one regards feeling... etc. perception... activities... consciousness as self. He thinks thus: "This is my self. And in this self there is this matter." He regards matter as in self. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the third view of self founded on matter. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards matter as in self.

How does one regard self as in matter? Here a certain one regards feeling... etc. perception... activities... consciousness as self. He thinks thus: "This is my self. But this self of mine is in this matter." He regards self as in matter. Just as a gem might be placed in a casket. A man might speak thus about it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem as in the casket. Just so, here a certain one regards feeling... etc. perception... activities... consciousness as self. He thinks thus: "This is my self. But this self of mine is in this matter." He regards self as in matter. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fourth view of self founded on matter. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards self as in matter.

132. How does one regard feeling as self? Here a certain one regards feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact as self. "Whatever is feeling born of mind-contact, that is I; whoever is I, that is feeling born of mind-contact" - he regards feeling born of mind-contact and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards feeling born of mind-contact as self. "Whatever is feeling born of mind-contact, that is I; whoever is I, that is feeling born of mind-contact" - he regards feeling born of mind-contact and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on feeling. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards feeling as self.

How does one regard self as possessing feeling? Here a certain one regards perception, etc. activities... consciousness... matter as self. He thinks thus: "This is my self. But this self of mine possesses feeling through this feeling." He regards self as possessing feeling. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards perception, etc. activities... consciousness... matter as self. He thinks thus: "This is my self. But this self of mine possesses feeling through this feeling." He regards self as possessing feeling. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the second view of self founded on feeling. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards self as possessing feeling.

How does one regard feeling as in self? Here a certain one regards perception, etc. activities... consciousness... matter as self. He thinks thus: "This is my self. And in this self there is this feeling." He regards feeling as in self. Just as there might be a flower endowed with fragrance. A man might speak thus about it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here a certain one regards perception, etc. activities... consciousness... matter as self. He thinks thus: "This is my self. And in this self there is this feeling." He regards feeling as in self. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the third view of self founded on feeling. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards feeling as in self.

How does one regard self as in feeling? Here a certain one regards perception, etc. activities... consciousness... matter as self. He thinks thus: "This is my self. But this self of mine is in this feeling." He regards self as in feeling. Just as a gem might be placed in a casket. A man might speak thus about it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem as in the casket. Just so, here a certain one perception... activities... consciousness... matter as self. He thinks thus: "This is my self. But this self of mine is in this feeling." He regards self as in feeling. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fourth view of self founded on feeling. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards self as in feeling.

133. How does one regard perception as self? Here a certain one regards perception born of eye-contact, etc. perception born of ear-contact... perception born of nose-contact... perception born of tongue-contact... perception born of body-contact... perception born of mind-contact as self. "Whatever is perception born of mind-contact, that is I; whoever is I, that is perception born of mind-contact." He regards perception born of mind-contact and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards perception born of mind-contact as self - "Whatever is perception born of mind-contact, that is I; whoever is I, that is perception born of mind-contact." He regards perception born of mind-contact and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on perception. View of self is wrong view, failure in view, etc. these are mental fetters that are not views. Thus one regards perception as self.

How does one regard self as possessing perception? Here a certain one regards activities, etc. consciousness... matter... feeling as self. He thinks thus: "This is my self. But this self of mine possesses perception through this perception." He regards self as possessing perception. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards activities... consciousness... matter... feeling as self. He thinks thus: "This is my self. But this self of mine possesses perception through this perception." He regards self as possessing perception. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the second view of self founded on perception. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards self as possessing perception.

How does one regard perception as in self? Here a certain one regards activities, etc. consciousness... matter... feeling as self. He thinks thus: "This is my self. And in this self there is this perception." He regards perception as in self. Just as there might be a flower endowed with fragrance. A man might speak thus about it: "This is the flower, this is the fragrance. The flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here a certain one regards activities... consciousness... matter... feeling as self. He thinks thus: "This is my self. And in this self there is this perception." He regards perception as in self. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the third view of self founded on perception. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards perception as in self.

How does one regard self as in perception? Here a certain one regards activities, etc. consciousness... matter... feeling as self. He thinks thus: "This is my self. But this self of mine is in this perception." He regards self as in perception. Just as a gem might be placed in a casket. A man might speak thus about it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem as in the casket. Just so, here a certain one regards activities... consciousness... matter... feeling as self. He thinks thus: "This is my self. But this self of mine is in this perception." He regards self as in perception. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fourth view of self founded on perception. View of self is wrong view, etc. these are the mental fetters that are not views. Thus one regards self as in perception.

134. How does one regard activities as self? Here a certain one regards volition born of eye-contact, volition born of ear-contact, volition born of nose-contact, volition born of tongue-contact, volition born of body-contact, volition born of mind-contact as self. "Whatever is volition born of mind-contact, that is I; whoever is I, that is volition born of mind-contact" - he regards volition born of mind-contact and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards volition born of mind-contact as self. "Whatever is volition born of mind-contact, that is I; whoever is I, that is volition born of mind-contact" - he regards volition born of mind-contact and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on activities. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards activities as self.

How does one regard self as possessing activities? Here a certain one regards consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. But this self of mine possesses activities through these activities." He regards self as possessing activities. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. But this self of mine. Possesses activities through these activities." He regards self as possessing activities. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the second view of self founded on activities. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards self as possessing activities.

How does one regard activities as in self? Here a certain one regards consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. And in this self there are these activities." He regards activities as in self. Just as there might be a flower endowed with fragrance. A man might speak thus about it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here a certain one consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. And in this self there are these activities." He regards activities as in self. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the third view of self founded on activities. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards activities as in self.

How does one regard self as in activities? Here a certain one regards consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. But this self of mine is in these activities." He regards self as in activities. Just as a gem might be placed in a casket. A man might speak thus about it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem as in the casket. Just so, here a certain one regards consciousness... matter... feeling... perception as self. He thinks thus: "This is my self. But this self of mine is in these activities." He regards self as in activities. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fourth view of self founded on activities. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards self as in activities.

135. How does one regard consciousness as self? Here a certain one regards eye-consciousness... Ear-consciousness... nose-consciousness... tongue-consciousness, body-consciousness... mind-consciousness as self. "Whatever is mind-consciousness, that is I; whoever is I, that is mind-consciousness" - he regards mind-consciousness and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards mind-consciousness as self. "Whatever is mind-consciousness, that is I; whoever is I, that is mind-consciousness" - he regards mind-consciousness and self as non-dual. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view of self founded on consciousness. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards consciousness as self.

How does one regard self as possessing consciousness? Here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. But this self of mine possesses consciousness through this consciousness." He regards self as possessing consciousness. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. But this self of mine possesses consciousness through this consciousness." He regards self as possessing consciousness. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the second view of self founded on consciousness. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards self as possessing consciousness.

How does one regard consciousness as in self? Here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. And in this self there is this consciousness." He regards consciousness as in self. Just as there might be a flower endowed with fragrance. A man might speak thus about it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance as in the flower. Just so, here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. And in this self there is this consciousness." He regards consciousness as in self. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the third view of self founded on consciousness. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards consciousness as in self.

How does one regard self as in consciousness? Here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. But this self of mine is in this consciousness." He regards self as in consciousness. Just as a gem might be placed in a casket. A man might speak thus about it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem as in the casket. Just so, here a certain one regards matter... feeling... perception... activities as self. He thinks thus: "This is my self. But this self of mine is in this consciousness." He regards self as in consciousness. Adherence and clinging is view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fourth view of self founded on consciousness. View of self is wrong view, etc. these are mental fetters that are not views. Thus one regards self as in consciousness. There is adherence to the view of self in these twenty ways.

The analytic explanation of the view of self is the second.

3.

Analytic Explanation of Wrong View

136. In which ten ways is there adherence to wrong view? "There is not what is given" - is the subject matter. Such a doctrine is the view of wrong adherence and adherence. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first wrong view founded on a wrong subject matter. Wrong view is failure in view, etc. these are mental fetters that are not views. "There is not what is sacrificed" - is the subject matter, etc. "There is not what is offered" - is the subject matter. "There is no fruit and result of good and bad actions" - is the subject matter. "There is not this world" - is the subject matter. "There is not the other world" - is the subject matter. "There is not mother" - is the subject matter. "There is not father" - is the subject matter. "There are no spontaneously born beings" - is the subject matter. "There are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves" - is the subject matter. Such a doctrine is the view of wrong adherence and adherence. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the tenth wrong view founded on a wrong subject matter. Wrong view is failure in view, etc. For a male person of wrong view there are only two destinations, etc. these are mental fetters that are not views. There is adherence to wrong view in these ten ways.

The analytic explanation of wrong view is the third.

4.

Analytic Explanation of Identity View

137. In which twenty ways is there adherence to identity view? Here an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter. Feeling... perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

How does one regard matter as self? Here a certain one regards the earth kasiṇa, etc. regards the white kasiṇa as self. "Whatever is the white kasiṇa, that is I; whoever is I, that is the white kasiṇa" - regards the white kasiṇa and self as non-dual. Just as when an oil lamp is burning, etc. just so, here a certain one regards the white kasiṇa as self. Adherence and clinging is view, etc. This is the first identity view founded on matter. Identity view is wrong view, etc. these are mental fetters that are not views. Thus one regards matter as self, etc. There is adherence to identity view in these twenty ways.

The analytic explanation of identity view is the fourth.

5.

Analytic Explanation of the Eternalist View

138. In which fifteen ways is there adherence to the eternalist view founded on identity? Here an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards self as possessing matter, or matter as in self, or self as in matter. Or self as possessing feeling, etc. or self as possessing perception... or self as possessing activities... or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

How does one regard self as possessing matter? Here a certain one regards feeling... perception... activities... consciousness as self. He thinks thus: "This is my self. But this self of mine possesses matter through this matter." He regards self as possessing matter. Just as a tree might be accomplished in shade. A man might speak thus about it: "This is the tree, this is the shade; the tree is one thing, the shade is another. But this tree possesses shade through this shade." He regards the tree as possessing shade. Just so, here a certain one regards feeling... etc. This is the first eternalist view founded on identity. Eternalist view is wrong view, etc. these are mental fetters that are not views. Thus one regards self as possessing matter, etc. There is adherence to the eternalist view founded on identity in these fifteen ways.

The analytic explanation of the eternalist view is the fifth.

6.

Analytic Explanation of Annihilationist View

139. In which five ways is there adherence to the annihilationist view founded on identity? Here an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, regards feeling as self, regards perception as self, regards activities as self, regards consciousness as self.

How does one regard matter as self? Here a certain one regards the earth kasiṇa, etc. regards the white kasiṇa as self. "Whatever is the white kasiṇa, that is I; whoever is I, that is the white kasiṇa" - regards the white kasiṇa and self as non-dual. Just as when an oil lamp is burning, etc. This is the first annihilationist view founded on identity. Annihilationist view is wrong view, etc. these are mental fetters that are not views. Thus one regards matter as self, etc. There is adherence to the annihilationist view founded on identity in these five ways.

Analytic explanation of annihilationist view is sixth.

7.

Analytic Explanation of Extreme-Grasping View

140. In which fifty ways is there adherence to the extreme-grasping view? "The world is eternal" - in how many ways is there adherence to the extreme-grasping view? "The world is non-eternal" - in how many ways is there adherence to the extreme-grasping view? "The world is finite" - to the extreme-grasping view... "The world is infinite" - to the extreme-grasping view... "The soul is the same as the body" - to the extreme-grasping view... "The soul is one thing and the body another" - to the extreme-grasping view... "The Tathāgata exists after death" - etc. "The Tathāgata does not exist after death" - "The Tathāgata both exists and does not exist after death" - "The Tathāgata neither exists nor does not exist after death" - in how many ways is there adherence to the extreme-grasping view?

"The world is eternal" - there is adherence to the extreme-grasping view in five ways, etc. "The Tathāgata neither exists nor does not exist after death" - there is adherence to the extreme-grasping view in five ways.

"The world is eternal" - in which five ways is there adherence to the extreme-grasping view? Materiality is the world and is eternal - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the world is eternal" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is the world and is eternal, etc. Perception is the world and is eternal, etc. Activities are the world and are eternal, etc. Consciousness is the world and is eternal - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fifth "the world is eternal" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views. "The world is eternal" - there is adherence to the extreme-grasping view in these five ways.

"The world is non-eternal" - in which five ways is there adherence to the extreme-grasping view? Materiality is the world and is non-eternal - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. this is the first "the world is non-eternal" - extreme-grasping view. Extreme-grasping view is wrong view, failure in view, etc. these are mental fetters that are not views.

Feeling is the world and is non-eternal, etc. Perception is the world and is non-eternal, etc. Activities are the world and are non-eternal, etc. Consciousness is the world and is non-eternal - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views. "The world is non-eternal" - there is adherence to the extreme-grasping view in these five ways.

"The world is finite" - in which five ways is there adherence to the extreme-grasping view? Here a certain one pervades a limited space with blue. He thinks thus: "This world is finite and round." He perceives an end. What he pervades, that is both the subject matter and the world. By what he pervades, that is both the self and the world - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first extreme-grasping view "the world is finite". Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Here a certain one pervades a limited space with yellow... pervades with red... pervades with white... pervades with light. He thinks thus: "This world is finite and round." He perceives an end. What he pervades, that is both the subject matter and the world. By what he pervades, that is both the self and the world - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The world is finite" - there is adherence to the extreme-grasping view in these five ways.

"The world is infinite" - in which five ways is there adherence to the extreme-grasping view? Here a certain one pervades an extensive space with blue. He thinks thus: "This world is infinite and boundless." He has the perception of infinity. What he pervades is both the subject matter and the world; that by which he pervades is both the self and the world - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the world is infinite" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Here a certain one pervades an extensive space with yellow... pervades with red... pervades with white... pervades with light. He thinks thus: "This world is infinite and boundless." He has the perception of infinity. What he pervades is both the subject matter and the world; that by which he pervades is both the self and the world - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The world is infinite" - there is adherence to the extreme-grasping view in these five ways.

"The soul is the same as the body" - in which five ways is there adherence to the extreme-grasping view? Materiality is both the soul and the body; what is the soul, that is the body; what is the body, that is the soul - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the soul is the same as the body" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is both the soul and the body... Perception is both the soul and the body... Activities are both the soul and the body... Consciousness is both the soul and the body; what is the soul, that is the body; what is the body, that is the soul - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The soul is the same as the body" - there is adherence to the extreme-grasping view in these five ways.

"The soul is one thing and the body another" - in which five ways is there adherence to the extreme-grasping view? Materiality is the body, not the soul; the soul is not the body. The soul is one thing and the body another - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the soul is one thing and the body another" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is the body, not the soul... perception is the body, not the soul... activities are the body, not the soul... consciousness is the body, not the soul; the soul is not the body. "The soul is one thing and the body another" - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The soul is one thing and the body another" - there is adherence to the extreme-grasping view in these five ways.

"The Tathāgata exists after death" - in which five ways is there adherence to the extreme-grasping view? Materiality is subject to death right here. The Tathāgata, upon the collapse of the body, exists and remains and arises and is reborn - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "The Tathāgata exists after death" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is subject to death right here, etc. perception is subject to death right here... activities are subject to death right here... consciousness is subject to death right here. The Tathāgata, upon the collapse of the body, exists and remains and arises and is reborn - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The Tathāgata exists after death" - there is adherence to the extreme-grasping view in these five ways.

"The Tathāgata does not exist after death" - in which five ways is there adherence to the extreme-grasping view? Materiality is subject to death right here. The Tathāgata too, upon the collapse of the body, is annihilated and perishes; the Tathāgata does not exist after death - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the Tathāgata does not exist after death" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is subject to death right here, etc. perception is subject to death right here... activities are subject to death right here... consciousness is subject to death right here. The Tathāgata too, upon the collapse of the body, is annihilated and perishes. "The Tathāgata does not exist after death" - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The Tathāgata does not exist after death" - there is adherence to the extreme-grasping view in these five ways.

"The Tathāgata both exists and does not exist after death" - in which five ways is there adherence to the extreme-grasping view? Materiality is subject to death right here. The Tathāgata, upon the collapse of the body, both exists and does not exist - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "the Tathāgata both exists and does not exist after death" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are the mental fetters that are not views.

Feeling is subject to death right here, etc. perception is subject to death right here... activities are subject to death right here... consciousness is subject to death right here. The Tathāgata, upon the collapse of the body, both exists and does not exist - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view, etc. "The Tathāgata both exists and does not exist after death" - there is adherence to the extreme-grasping view in these five ways.

"The Tathāgata neither exists nor does not exist after death" - in which five ways is there adherence to the extreme-grasping view? Materiality is subject to death right here. The Tathāgata upon the body's collapse at death neither exists nor does not exist - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view, view is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "The Tathāgata neither exists nor does not exist after death" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views.

Feeling is subject to death right here, etc. perception is subject to death right here... activities are subject to death right here... consciousness is subject to death right here. The Tathāgata upon the body's collapse at death neither exists nor does not exist - is adherence and clinging view. By that view that extreme is grasped - extreme-grasping view. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the fifth "The Tathāgata neither exists nor does not exist after death" - extreme-grasping view. Extreme-grasping view is wrong view, etc. these are mental fetters that are not views. "The Tathāgata neither exists nor does not exist after death" - there is adherence to the extreme-grasping view in these five ways. There is adherence to the extreme-grasping view in these fifty ways.

Analytic explanation of extreme-grasping view and so on is seventh.

8.

Analytic Explanation of View about the Past

141. In which eighteen ways is there adherence to the view about the past? Four doctrines of eternalism, four partial eternalists, four finitists and infinitists, four eel-wrigglers, two fortuitous originationists - there is adherence to the view about the past in these eighteen ways.

Analytic explanation of view about the past is eighth.

9.

Analytic Explanation of View about the Future

142. In which forty-four ways is there adherence to the view about the future? Sixteen doctrines of perception, eight doctrines of non-perception, eight doctrines of neither-perception-nor-non-perception, seven doctrines of annihilationism, five doctrines of Nibbāna in this present life - there is adherence to the view about the future in these forty-four ways.

Analytic explanation of view about the future is ninth.

10-12.

Analytic Explanation of Fettering View and so on

143. In which eighteen ways is there adherence to the fettering view? Whatever view is wrong view, thicket of views, etc. adherence to views, adherence to views - there is adherence to the fettering view in these eighteen ways.

144. "I" - In which eighteen ways is there adherence to the view shackled by conceit? "The eye is I" - this is adherence and clinging. "I" - this is the view shackled by conceit. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "I" - this is the view shackled by conceit. The view shackled by conceit is wrong view, etc. these are mental fetters that are not views.

"The ear is I", etc. "The nose is I", etc. "The tongue is I", etc. "The body is I", etc. "The mind is I", etc. "Material forms are I", etc. "Mental phenomena are I"... "Eye-consciousness is I", etc. "Mind-consciousness is I" - this is adherence and clinging. "I" - this is the view shackled by conceit. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the eighteenth "I" - this is the view shackled by conceit. The view shackled by conceit is wrong view, etc. these are mental fetters that are not views. "I" - there is adherence to the view shackled by conceit in these eighteen ways.

145. "Mine" - In which eighteen ways is there adherence to the view shackled by conceit? "The eye is mine" - this is adherence and clinging. "Mine" - this is the view shackled by conceit. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first "mine" - this is the view shackled by conceit. The view shackled by conceit is wrong view, etc. these are mental fetters that are not views.

"The ear is mine", etc. "The nose is mine", etc. "The tongue is mine", etc. "The body is mine", etc. "The mind is mine", etc. "Material forms are mine", etc. "Mental phenomena are mine", etc. "Eye-consciousness is mine", etc. "Mind-consciousness is mine" - this is adherence and clinging. "Mine" - view shackled by conceit. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the eighteenth "mine" - this is the view shackled by conceit. The view shackled by conceit is wrong view, etc. these are mental fetters that are not views. "Mine" - there is adherence to the view shackled by conceit in these eighteen ways.

Analytic explanation of fettering view and so on is twelfth.

13.

Analytic Explanation of View Connected with Doctrine of Self

146. In which twenty ways is there adherence to the view connected with the doctrine of self? Here an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter, etc. feeling... perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness, etc.

How does one regard matter as self? Here a certain one regards the earth kasiṇa, etc. regards the white kasiṇa as self. "Whatever is the white kasiṇa, that is I; whoever is I, that is the white kasiṇa" - regards the white kasiṇa and self as non-dual. Just as when an oil lamp is burning, "whatever is the flame, that is the colour; whatever is the colour, that is the flame" - he regards the flame and the colour as non-dual. Just so, here a certain one regards the white kasiṇa as self, etc. This is the first view connected with the doctrine of self founded on matter. The view connected with the doctrine of self is wrong view, etc. these are mental fetters that are not views. Thus one regards matter as self, etc. There is adherence to the view connected with the doctrine of self in these twenty ways.

Analytic explanation of view connected with doctrine of self is thirteenth.

14.

Analytic Explanation of View Connected with Doctrine of the World

147. In which eight ways is there adherence to the view connected with the doctrine of the world? "The self and the world are eternal" - adherence and clinging is the view connected with the doctrine of the world. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the first view connected with the doctrine of the world. The view connected with the doctrine of the world is wrong view, etc. these are mental fetters that are not views.

"The self and the world are non-eternal", etc. "The self and the world are both eternal and non-eternal", etc. "The self and the world are neither eternal nor non-eternal", "The self and the world are finite", "The self and the world are infinite", "The self and the world are both finite and infinite", "The self and the world are neither finite nor infinite" - adherence and clinging is the view connected with the doctrine of the world. View is not the subject matter, the subject matter is not view. View is one thing, the subject matter is another. Whatever view and whatever subject matter - this is the eighth view connected with the doctrine of the world. The view connected with the doctrine of the world is wrong view, etc. these are mental fetters that are not views. There is adherence to the view connected with the doctrine of the world in these eight ways.

Analytic explanation of view connected with doctrine of the world is fourteenth.

15-16.

Analytic Explanation of View of Existence and Non-existence

148. Adherence to sluggishness is the view of existence. Adherence to running beyond is the view of non-existence. Of the adherence to the view of gratification in thirty-five ways, how many are views of existence, how many are views of non-existence? Of the adherence to the view of self in twenty ways, how many are views of existence, how many are views of non-existence, etc. Of the adherence to the view connected with the doctrine of the world in eight ways, how many are views of existence, how many are views of non-existence?

The adherence to the view of gratification in thirty-five ways may be views of existence, may be views of non-existence. The adherence to the view of self in twenty ways comprises fifteen views of existence, five views of non-existence. The adherence to wrong view in ten ways - all those are views of non-existence. The adherence to identity view in twenty ways comprises fifteen views of existence, five views of non-existence. The adherence to the eternalist view founded on identity in fifteen ways - all those are views of existence. The adherence to the annihilationist view founded on identity in five ways - all those are views of non-existence.

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

There is adherence to the view about the past in eighteen ways, which may be views of existence or may be views of non-existence. There is adherence to the view about the future in forty-four ways, which may be views of existence or may be views of non-existence. There is adherence to the fettering view in eighteen ways, which may be views of existence or may be views of non-existence. "I" - there is adherence to the view shackled by conceit in eighteen ways; all of them are views of non-existence. "Mine" - there is adherence to the view shackled by conceit in eighteen ways; all of them are views of existence. There is adherence to the view connected with the doctrine of self in twenty ways: fifteen are views of existence, five are views of non-existence. There is adherence to the view connected with the doctrine of the world in eight ways, which may be views of existence or may be views of non-existence.

All of those views are views of gratification. All of those views are views of self. All of those views are wrong views. All of those views are identity views. All of those views are extreme-grasping views. All of those views are fettering views. All of those views are views connected with the doctrine of self.

149. "Monks, obsessed by two wrong views, some gods and humans lag behind, some run beyond; and those with vision see. And how, monks, do some lag behind? Monks, gods and humans delight in existence, are devoted to existence, rejoice in existence. When the Teaching for the cessation of existence is being taught, their mind does not spring forward, does not become clear, does not become settled, does not become resolved. Thus, monks, some lag behind.

"And how, monks, do some run beyond? But some, being troubled, ashamed, and disgusted by existence itself, delight in non-existence - 'Since, dear sir, this self upon the body's collapse at death is annihilated and perishes, does not exist after death; this is peaceful, this is sublime, this is exact.' Thus, monks, some run beyond.

"And how, monks, do those with vision see? Here, monks, a monk sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he is practising for disenchantment, dispassion, and cessation of what has come to be. Thus, monks, those with vision see.

150. Three persons have wrong views, three persons have right views. Which three persons have wrong views? A heretical teacher, a disciple of a heretical teacher, and whoever holds wrong view – these three persons have wrong views.

Which three persons have right views? The Tathāgata, a disciple of the Tathāgata, and whoever holds right view – these three persons have right views.

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

What are the three right views? "This is not mine" – right view. "This I am not" – right view. "This is not my self" – right view. These are the three right views.

"This is mine" – what view is it, how many views are there, by which end are those views grasped? "This I am" – what view is it, how many views are there, by which end are those views grasped? "This is my self" – what view is it, how many views are there, by which end are those views grasped?

"This is mine" – view about the past. Eighteen views. Those views are grasped by the past. "This I am" – view about the future. Forty-four views. Those views are grasped by the future. "This is my self" – view of self with twenty bases. Identity view with twenty bases. Sixty-two wrong views with identity view as chief. Those views are grasped by the past and the future.

151. "Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here.

For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here.

"Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for these five the goal is here, for these five the goal is having left here.

"Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here.

For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here.

"Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for these five the goal is here. For these five the goal is having left here."

Analytic explanation of view of existence and non-existence is sixteenth.

The Treatise on Views is concluded.

3.

Treatise on Mindfulness of Breathing

1.

Counting Section

152. For one developing the concentration of mindfulness of breathing with sixteen bases, more than two hundred knowledges arise - eight knowledges concerning obstacles, and eight knowledges concerning supports, eighteen knowledges concerning impurities, thirteen knowledges concerning cleansing, thirty-two knowledges of one acting mindfully, twenty-four knowledges by means of concentration, seventy-two knowledges by means of insight, eight knowledges of disenchantment, eight knowledges in conformity with disenchantment, eight knowledges of the cessation of disenchantment, twenty-one knowledges concerning the bliss of liberation.

What are the eight knowledges concerning obstacles, and the eight knowledges concerning supports? Sensual desire is an obstacle to concentration, renunciation is a support for concentration. Anger is an obstacle to concentration, non-anger is a support for concentration. Sloth and torpor is an obstacle to concentration, perception of light is a support for concentration. Restlessness is an obstacle to concentration, non-distraction is a support for concentration. Sceptical doubt is an obstacle to concentration, defining of phenomena is a support for concentration. Ignorance is an obstacle to concentration, knowledge is a support for concentration. Discontent is an obstacle to concentration, gladness is a support for concentration. All unwholesome mental states are obstacles to concentration, all wholesome mental states are supports for concentration. These are the eight knowledges concerning obstacles, and the eight knowledges concerning supports.

The counting section is first.

2.

Analytic Explanation of Sixteen Knowledges

153. By these sixteen aspects the uplifted mind, the well-uplifted mind, remains settled in unity, becomes pure from the mental hindrances. What are those unities? Renunciation is unity, non-anger is unity, perception of light is unity, non-distraction is unity, defining of phenomena is unity, knowledge is unity, gladness is unity, all wholesome mental states are unities.

"Mental hindrances": what are those mental hindrances? Sensual desire is a mental hindrance, anger is a mental hindrance, sloth and torpor is a mental hindrance, restlessness and remorse is a mental hindrance, sceptical doubt is a mental hindrance, ignorance is a mental hindrance, discontent is a mental hindrance, all unwholesome mental states are mental hindrances.

"Mental hindrances": in what sense are they mental hindrances? They are mental hindrances in the sense of obstructing deliverance. What are those deliverances? Renunciation is the deliverance of the noble ones. And by that renunciation the noble ones are led out. Sensual desire is an obstruction to deliverance. And because of being hindered by that sensual desire, one does not understand renunciation, the deliverance of the noble ones - sensual desire is an obstruction to deliverance. Non-anger is the deliverance of the noble ones. And by that non-anger the noble ones are led out. Anger is an obstruction to deliverance. And because of being hindered by that anger, one does not understand non-anger, the deliverance of the noble ones - anger is an obstruction to deliverance. Perception of light is the deliverance of the noble ones. And by that perception of light the noble ones are led out. Sloth and torpor is an obstruction to deliverance. And because of being hindered by that sloth and torpor, one does not understand perception of light, the deliverance of the noble ones - sloth and torpor is an obstruction to deliverance. Non-distraction is the deliverance of the noble ones. And by that non-distraction the noble ones are led out. Restlessness is an obstruction to deliverance. And because of being hindered by that restlessness, one does not understand non-distraction, the deliverance of the noble ones - restlessness is an obstruction to deliverance. Defining of phenomena is the deliverance of the noble ones. And by that defining of phenomena the noble ones are led out. Sceptical doubt is an obstruction to deliverance. And because of being hindered by that sceptical doubt, one does not understand defining of phenomena, the deliverance of the noble ones - sceptical doubt is an obstruction to deliverance. Knowledge is the deliverance of the noble ones. And by that knowledge the noble ones are led out. Ignorance is an obstruction to deliverance. And because of being hindered by that ignorance, one does not understand knowledge, the deliverance of the noble ones - ignorance is an obstruction to deliverance. Gladness is the deliverance of the noble ones. And by that gladness the noble ones are led out. Discontent is an obstruction to deliverance. And because of being hindered by that discontent, one does not understand gladness, the deliverance of the noble ones - discontent is an obstruction to deliverance. All wholesome mental states are the deliverance of the noble ones. And by those wholesome mental states the noble ones are led out. All unwholesome mental states are obstructions to deliverance. And because of being hindered by those unwholesome mental states, one does not understand wholesome mental states, the deliverance of the noble ones - all unwholesome mental states are obstructions to deliverance. And for one whose mind is purified from these mental hindrances, developing the concentration of mindfulness of breathing with sixteen bases, there are momentary combinations.

Analytic explanation of sixteen knowledges is second.

3.

Analytic Explanation of Knowledge of Impurities

First Set of Six

154. And for one whose mind is purified from these mental hindrances, developing the concentration of mindfulness of breathing with sixteen bases, what eighteen impurities arise through momentary combinations? For one following with mindfulness the beginning, middle and end of the in-breath, the mind gone to internal distraction is an obstacle to concentration. For one following with mindfulness the beginning, middle and end of the out-breath, the mind gone to external distraction is an obstacle to concentration. Expectation of the in-breath, attachment, the conduct of craving, is an obstacle to concentration. Expectation of the out-breath, attachment, the conduct of craving, is an obstacle to concentration. For one overwhelmed by the in-breath, infatuation upon obtaining the out-breath is an obstacle to concentration. For one overwhelmed by the out-breath, infatuation upon obtaining the in-breath is an obstacle to concentration.

Second Set of Six

155. When reflecting upon the sign, the mind wavers regarding the in-breath - an obstacle to concentration. When reflecting upon the in-breath, the mind wavers regarding the sign - an obstacle to concentration. When reflecting upon the sign, the mind wavers regarding the out-breath - an obstacle to concentration. When reflecting upon the out-breath, the mind wavers regarding the sign - an obstacle to concentration. When reflecting upon the in-breath, the mind wavers regarding the out-breath - an obstacle to concentration. When reflecting upon the out-breath, the mind wavers regarding the in-breath - an obstacle to concentration.

Third Set of Six

156. The mind running after the past is affected with distraction - an obstacle to concentration. The mind anticipating the future is agitated - an obstacle to concentration. The sluggish mind is affected with idleness - an obstacle to concentration. The over-exerted mind is affected with restlessness - an obstacle to concentration. The mind bent towards is affected with lust - an obstacle to concentration. The mind bent away is affected with anger - an obstacle to concentration.

157. For one following with mindfulness the beginning, middle and end of the in-breath, with a mind gone to internal distraction, both body and mind are passionate, perturbable and agitated. For one following with mindfulness the beginning, middle and end of the out-breath, with a mind gone to external distraction, both body and mind are passionate, perturbable and agitated. Through expectation of the in-breath, through attachment, through the conduct of craving, both body and mind are passionate, perturbable and agitated. Through expectation of the out-breath, through attachment, through the conduct of craving, both body and mind are passionate, perturbable and agitated. For one overwhelmed by the in-breath, due to infatuation upon obtaining the out-breath, both body and mind are passionate, perturbable and agitated. For one overwhelmed by the out-breath, due to infatuation upon obtaining the in-breath, both body and mind are passionate, perturbable and agitated. When reflecting upon the sign, due to the mind wavering regarding the in-breath, both body and mind are passionate, perturbable and agitated. When reflecting upon the in-breath, due to the mind wavering regarding the sign, both body and mind are passionate, perturbable and agitated. When reflecting upon the sign, due to the mind wavering regarding the out-breath, both body and mind are passionate, perturbable and agitated. When reflecting upon the out-breath, due to the mind wavering regarding the sign, both body and mind are passionate, perturbable and agitated. When reflecting upon the in-breath, due to the mind wavering regarding the out-breath, both body and mind are passionate, perturbable and agitated. When reflecting upon the out-breath, due to the mind wavering regarding the in-breath, both body and mind are passionate, perturbable and agitated. With a mind chasing after the past, affected by distraction, both body and mind are passionate, perturbable and agitated. With a mind expecting the future, wavering, both body and mind are passionate, perturbable and agitated. With a sluggish mind, affected by idleness, both body and mind are passionate, perturbable and agitated. With an over-exerted mind, affected by restlessness, both body and mind are passionate, perturbable and agitated. With a mind bent forward, affected by lust, both body and mind are passionate, perturbable and agitated. With a mind bent away, affected by anger, both body and mind are passionate, perturbable and agitated.

And for one whose mind is purified from these mental hindrances, developing the concentration of mindfulness of breathing with sixteen bases, these eighteen impurities arise through momentary combinations.

Analytic explanation of knowledge of impurities is third.

4.

Analytic Explanation of Knowledge of Cleansing

158. What are the thirteen knowledges concerning cleansing? The mind running after the past is affected with distraction; having avoided that, one concentrates in one place - thus too the mind does not go to distraction. The mind anticipating the future is agitated; having avoided that, one resolves right there - thus too the mind does not go to distraction. The sluggish mind is affected with idleness; having exerted that, one abandons idleness - thus too the mind does not go to distraction. The over-exerted mind is affected with restlessness; having restrained that, one abandons restlessness - thus too the mind does not go to distraction. The mind bent towards is affected with lust; having become fully aware, one abandons lust - thus too the mind does not go to distraction. The mind bent away is affected with anger; having become fully aware, one abandons anger - thus too the mind does not go to distraction. By these six grounds the mind is pure, bright, and has come to unity.

What are those unities? Unity through establishing giving and relinquishment, unity through establishing the sign of serenity, unity through establishing the characteristic of passing away, unity through establishing cessation. Unity through establishing giving and relinquishment is for those inclined to generosity, and unity through establishing the sign of serenity is for those devoted to higher consciousness, and unity through establishing the characteristic of passing away is for those with insight, and unity through establishing cessation is for noble persons - by these four grounds the mind that has come to unity both enters into purification of practice, and is developed by equanimity, and is gladdened by knowledge.

What is the beginning of the first meditative absorption, what is the middle, what is the end? Purification of practice is the beginning of the first meditative absorption, development of equanimity is the middle, gladdening is the end. Purification of practice is the beginning of the first meditative absorption. How many characteristics does the beginning have? The beginning has three characteristics. Whatever is its obstacle, from that the mind becomes pure; because of purity the mind proceeds to the middle sign of serenity; because of having proceeded, the mind springs forward there. And that the mind becomes pure from the obstacle, and that because of purity the mind proceeds to the middle sign of serenity, and that because of having proceeded the mind springs forward there. Purification of practice is the beginning of the first meditative absorption. These are the three characteristics of the beginning. Therefore it is said - "The first meditative absorption is good in the beginning and accomplished in characteristics."

The development of equanimity of the first meditative absorption is the middle. How many characteristics does the middle have? The middle has three characteristics. One looks upon the pure mind with equanimity, looks upon that which has entered serenity with equanimity, looks upon the establishing of oneness with equanimity. That one looks upon the pure mind with equanimity, that one looks upon that which has entered serenity with equanimity, that one looks upon the establishing of oneness with equanimity – the development of equanimity of the first meditative absorption is the middle. These are the three characteristics of the middle. Therefore it is said - "The first meditative absorption is good in the middle and accomplished in characteristics."

The gladdening of the first meditative absorption is the end. How many characteristics does the end have? The end has four characteristics. Gladdening in the sense of the mental states arisen therein not surpassing one another, gladdening in the sense of one flavour of the faculties, gladdening in the sense of conveying the energy going towards that, gladdening in the sense of practice. The gladdening of the first meditative absorption is the end. These are the four characteristics of the end. Therefore it is said - "The first meditative absorption is good at the end and accomplished in characteristics." Thus the mind that has gone through three stages, threefold in goodness, accomplished in ten characteristics, is accomplished in applied thought and accomplished in sustained thought and accomplished in rapture and accomplished in happiness and accomplished in determination of consciousness and accomplished in faith and accomplished in energy and accomplished in mindfulness and accomplished in concentration and accomplished in wisdom.

What is the beginning of the second meditative absorption, what is the middle, what is the end? The purification of the practice of the second meditative absorption is the beginning, the development of equanimity is the middle, the gladdening is the end, etc. Thus the mind that has gone through three stages, threefold in goodness, accomplished in ten characteristics, is accomplished in rapture and accomplished in happiness and accomplished in determination of consciousness and accomplished in faith and accomplished in energy and accomplished in mindfulness and accomplished in concentration and accomplished in wisdom.

What is the beginning of the third meditative absorption, what is the middle, what is the end, etc. Thus the mind that has gone through three stages, threefold in goodness, accomplished in ten characteristics, is accomplished in happiness and accomplished in determination of consciousness and accomplished in faith and accomplished in energy and accomplished in mindfulness and accomplished in concentration and accomplished in wisdom.